Further, building upon the three works mentioned, I will compare these two modes of learning and discuss the issues of religious particularity and (un)translatability.Finally, I will raise some points on the methods of SR and CT from a Muslim’s vantage point and present some initial results of my current comparative questioning/learning project.This was, in fact, not a return to premodern and pre-critical thought, but a post-critical approach.Tags: Introduction Pour Une Dissertation Sur La JusticeGood Expository EssayMasters Programs Without ThesisEssay On SwansongResume Writing Services Naukri ReviewDepression Thesis WritingEssay On Disrespect To An NcoEssay About Myself EsteemThe Second Shift Arlie Hochschild EssayCreative Writing Diploma
What is more, they tackled their theological task in a comparative way.
What they were trying to achieve was proving the uniqueness and superiority of Christianity in relation to other religions, and/or to deepening their own spirituality through comparison and by finding spiritual riches in other religious traditions. Fredericks, and Raimon Panikkar, are not only academics but also Christian clergymen.
Hugh Nicholson argues that early Religious Studies developed as another name for liberal theology in the latter’s effort to go beyond a polemical, dogmatic, apologetic, and (1871) are often regarded as the earliest modern examples of CT, what we come across (in the works of Max Müller, Cornelius Petrus Tiele, Pierre Daniel Chantepie de la Saussaye, Gerardus van der Leeuw, and even Joachim Wach) under the heading of Comparative Religion, , or Phenomenology of Religion is also a refined form of theology and another name for CT.
Hence, all these names represent so many attempts to go beyond the polemical, dogmatic, and apologetic approaches of an earlier theology.
These scholars used to read scriptures in relation to the Western academic tradition.
Peter Ochs, David Novak, Steven Kepnes, and Robert Gibbs were prominent members of this group, which developed into the Society of Textual Reasoning in 1991.
Clooney, “Comparative theology is a practical response to religious diversity read with our eyes open, interpreting the world in light of our faith and with a willingness to see newly the truths of our own religion in light of another” (Clooney 2010).
For Clooney, the aim of this practice is to “make a contribution to [his] Christian theology” (Clooney 2011). Fredericks, another significant name in CT, it “entails the interpretation of the meaning and truth of one’s own faith by means of a critical investigation of other faiths” (Fredericks 2010).
They were critical of abstract modernist thinking and believed that reading Jewish scriptures in a traditional manner, studying and interpreting them, was the best method for such a task.
In this manner, they thought that they would be able to develop solutions to contemporary problems.