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Die vorliegende Reihe möchte das Gespräch der christlichen Theologien mit nichtchristlichem Nachdenken über die letzte Wirklichkeit beflügeln und ein Forum für die sich neu entwickelnde Forschungsrichtung der Komparativen Theologie bieten. Dabei geht es darum, Wege zum Verstehen nichtchristlicher Religionen auszuloten, in denen die Verschiedenheit der je anderen Weltzugänge angemessen gewürdigt wird, ohne die Geltungsansprüche der eigenen Religion in unzulässiger Weise zu relativieren. Zugleich geht es darum, Debatten zwischen christlichen Theologien und nichtchristlichen Weltzugängen nachzuzeichnen und so ein freundschaftlich-solidarisches Ringen um die eine Wahrheit aus der Sicht verschiedener Religionen zu stärken. Und schließlich soll hermeneutisch zu einem besseren Verstehen über Religionsgrenzen hinweg beigetragen werden. Getragen sind diese Bemühungen von der Einsicht, dass das bessere Kennenlernen der anderen immer auch eine Hilfe ist, um sich selbst besser zu verstehen und das eigene Nachdenken über Gott bzw. die letzte Wirklichkeit zu vertiefen.
Um diese Ziele zu erreichen, kommen in den Beiträgen zur Komparativen Theologie Theologen und Theologinnen bzw. Gelehrte verschiedener religiöser Traditionen miteinander und mit Vertreterinnen und Vertretern der Religions- und Kulturwissenschaften ins Gespräch, um so im interdisziplinären Gespräch die religionsbezogene Forschung zu vertiefen und im Methodenspektrum zu erweitern. Dabei werden gesellschaftlich brisante und für das interreligiöse Gespräch zentrale Fragestellungen ausgewählt und theologisch bearbeitet. Der Vergleich über Religionsgrenzen hinweg soll auf diese Weise Orientierungsleistungen für Menschen heute erbringen und das dialogische Profil der Theologien schärfen.
The book series, Contributions to Comparative Theology, stimulates the conversation of theologies of different religions and provides a forum for the newly developing research field of Comparative Theology. It advances ways to fathom and understand other religions, in which the diversity of another’s religious view of the world is adequately acknowledged without impermissibly relativizing the truth claims of one's own religion. At the same time, the series portrays real debates between Christian theologies and non-Christian worldviews, showing the ways in which a friendly pursuit of the one truth can be charted without compromising the integrity of one’s own religious commitments. Finally, by working hermeneutically, this series contributes to a better understanding of the differences that lie across religious boundaries. These efforts are underlined by the awareness that getting to know each other better is also helpful to arrive at a better understanding of one’s self and to deepen one's thinking about God – or ultimate reality.
To achieve these goals, theologians of various religious traditions come together in conversation with each other and also with representatives of religious and cultural studies. In the ensuing interdisciplinary dialogue, understandings of religion are deepened and expanded as socially and religiously challenging issues and topics, particularly those that feature prominently in interreligious conversation, are investigated theologically to reveal the unique contribution that Comparative Theology can make to advancing a civil dialogue and a civic culture. Theological investigations across disciplinary and religious boundaries thus provide resources for sharpening the dialogical profile of different theologies through the medium of Comparative Theology.
Um diese Ziele zu erreichen, kommen in den Beiträgen zur Komparativen Theologie Theologen und Theologinnen bzw. Gelehrte verschiedener religiöser Traditionen miteinander und mit Vertreterinnen und Vertretern der Religions- und Kulturwissenschaften ins Gespräch, um so im interdisziplinären Gespräch die religionsbezogene Forschung zu vertiefen und im Methodenspektrum zu erweitern. Dabei werden gesellschaftlich brisante und für das interreligiöse Gespräch zentrale Fragestellungen ausgewählt und theologisch bearbeitet. Der Vergleich über Religionsgrenzen hinweg soll auf diese Weise Orientierungsleistungen für Menschen heute erbringen und das dialogische Profil der Theologien schärfen.
The book series, Contributions to Comparative Theology, stimulates the conversation of theologies of different religions and provides a forum for the newly developing research field of Comparative Theology. It advances ways to fathom and understand other religions, in which the diversity of another’s religious view of the world is adequately acknowledged without impermissibly relativizing the truth claims of one's own religion. At the same time, the series portrays real debates between Christian theologies and non-Christian worldviews, showing the ways in which a friendly pursuit of the one truth can be charted without compromising the integrity of one’s own religious commitments. Finally, by working hermeneutically, this series contributes to a better understanding of the differences that lie across religious boundaries. These efforts are underlined by the awareness that getting to know each other better is also helpful to arrive at a better understanding of one’s self and to deepen one's thinking about God – or ultimate reality.
To achieve these goals, theologians of various religious traditions come together in conversation with each other and also with representatives of religious and cultural studies. In the ensuing interdisciplinary dialogue, understandings of religion are deepened and expanded as socially and religiously challenging issues and topics, particularly those that feature prominently in interreligious conversation, are investigated theologically to reveal the unique contribution that Comparative Theology can make to advancing a civil dialogue and a civic culture. Theological investigations across disciplinary and religious boundaries thus provide resources for sharpening the dialogical profile of different theologies through the medium of Comparative Theology.
Abstract
Encounters with marginalised spiritualties and religions can assist in the creation of a post-2030 agenda that recognises the limitations of existing ideas of ‘sustainable development’ and ‘progress’, the necessity of which is evidenced by our worsening climate and ecological crisis.
The acknowledgement that religion plays an important role in the lives of the majority of the world’s population has led to increased partnerships between religious communities, humanitarian and development practitioners, and policy makers. At best, this has resulted in fruitful partnerships with those whose world views fit into predefined understandings of religion and development. At worst, it has led to the instrumentalisation of religious and spiritual leaders to implement western, individualistic, capitalist, anthropocentric ideas of development. Knowledge flows have remained unidirectional with the aforementioned partnerships yet to see the transformative potential of engaging with a greater diversity of religious and spiritual communities when imagining a post-2030 agenda.
This paper draws on ethnographic engagement and interviews with the Iglesia Filipina Independiente and Lumad Indigenous people in the Philippines to highlight how learned ignorance, encounters and horizontal relationships can expand individual and collective imagination – deconstructing imperial imaginations and prioritising people and planetary flourishing above profit. It highlights the potential way in which diverse subaltern, abyssal and decolonial movements can be engaged to support a burgeoning of ecologies of knowledge capable of challenging hegemonic understandings of ‘progress’ and ‘development’, essential to the post-2030 debate.
Confessionalization – Enlightenment – Pluralization
Christianity did not reach the modern age by straight paths, but by crooked ones: For two centuries after the Reformation, Catholics and Protestants fought over the truth of their religion. They waged merciless wars and concluded fragile peace treaties. They invested in education and culture. They professionalized clerics and civil servants and tried harder than ever to shape the everyday lives of ordinary people in the villages and towns. They persecuted witches and learned to control the fear of magic.
The Enlightenment, the French Revolution and the Napoleonic Wars created completely new conditions for making Christianity plausible for the modern era.
The book describes the enormous efforts under which Catholic and Protestant men and women faced the upheavals between the Reformation and the Revolution. Many of these efforts were similar. But their respective ‘religious knowledge’ developed significantly different.
The Enlightenment, the French Revolution and the Napoleonic Wars created completely new conditions for making Christianity plausible for the modern era.
The book describes the enormous efforts under which Catholic and Protestant men and women faced the upheavals between the Reformation and the Revolution. Many of these efforts were similar. But their respective ‘religious knowledge’ developed significantly different.
Abstract
Implicit in the Hebrew Bible is the proposition that Western philosophy’s world- rationalising resources are short a category. This is the category of ones – non-general individuals whose identity is secure apart from such wider wholes as they are/might be associated with. Since the Bible’s thinkers classify men and women as ones, their view would therefore be that Western philosophy cannot deal effectively with the human condition. This is the ultimate meaning of the injunction to each of us not to accept the other gods (who do not belong to the category) before God (who does). In these pages, I set out and defend the Bible’s implied critique of Western philosophy. By examining the positions of several leading philosophers of our time, I explain why philosophical analysis of the specific sort that traces back to God-less Greece is, as the Bible maintains, out of synchrony with human reality.