OUP USA (2011)
|Abstract||In theological discourse, argues Hugh Nicholson, the political goes "all the way down." One never reaches a bedrock level of politically neutral religious facts, because all theological discourse - even the most sublime, edifying, and "spiritual"--is shot through with polemical elements. Liberal theologies, from the Christian fulfillment theology of the nineteenth century to the pluralist theology of the twentieth, have assumed that religious writings attain spiritual truth and sublimity despite any polemical elements they might contain. Through his analysis and comparison of the Christian mystical theologian Meister Eckhart and his Hindu counterpart ÍaSkara, Nicholson arrives at a very different conclusion. Polemical elements may in fact constitute the creative source of the expressive power of religious discourses. Wayne Proudfoot has argued that mystical discourses embody a set of rules that repel any determinate understanding of the ineffable object or experience they purport to describe. In Comparative Theology and the Problem of Religious Rivalry, Nicholson suggests that this principle of negation is connected, perhaps through a process of abstraction and sublimation, with the need to distinguish oneself from one's intra- and/or inter-religious adversaries. Nicholson proposes a new model of comparative theology that recognizes and confronts one of the most urgent cultural and political issues of our time: namely, the "return of the political" in the form of anti-secular and fundamentalist movements around the world. This model acknowledges the ineradicable nature of an oppositional dimension of religious discourse, while honoring and even advancing the liberal project of curtailing intolerance and prejudice in the sphere of religion.|
|Keywords||No keywords specified (fix it)|
|Buy the book||$12.50 used (84% off) $16.13 new (79% off) $74.00 direct from Amazon Amazon page|
|Through your library||Configure|
Similar books and articles
Derek Michaud (2008). Toward An Adequate Model for the Theology of Religions. Engaging Particularities. Chestnut Hill, MA.
Gregory W. Dawes (1996). Religious Studies and Theology in the University: 'Some Ambiguities' Revisited. Religion 26:49-68.
Jerome Arthur Stone (2008). Religious Naturalism Today: The Rebirth of a Forgotten Alternative. State University of New York Press.
Aaron Stalnaker (2005). Comparative Religious Ethics and the Problem of "Human Nature". Journal of Religious Ethics 33 (2):187 - 224.
Elizabeth M. Bucar & Aaron Stalnaker (eds.) (2012). Religious Ethics in a Time of Globalism: Shaping a Third Wave of Comparative Analysis. Palgrave Macmillan.
Gerrit Manenschijn & John Vriend (1997). Jesus Is the Christ": The Political Theology of "Leviathan. Journal of Religious Ethics 25 (1):35 - 64.
John T. Leahy (1986). Embodied Ethics: Some Common Concerns of Religion and Business. Journal of Business Ethics 5 (6):465 - 472.
John Cottingham (2005). The Spiritual Dimension: Religion, Philosophy, and Human Value. Cambridge University Press.
Max L. Stackhouse (1998). The Intellectual Crisis of a Good Idea. Journal of Religious Ethics 26 (2):263 - 268.
David Ray Griffin (2001). Reenchantment Without Supernaturalism: A Process Philosophy of Religion. Cornell University Press.
William Stempsey (2011). Religion and Bioethics: Can We Talk? Journal of Bioethical Inquiry 8 (4):339-350.
Kevin Schilbrack (2002). Robert C. Neville (Ed.), The Human Condition: A Volume in the Comparative Religious Ideas Project ; Ultimate Realities: A Volume in the Comparative Religious Ideas Project ; Religious Truth: A Volume in the Comparative Religious Ideas Project. International Journal for Philosophy of Religion 52 (3).
Added to index2012-01-31
Total downloads2 ( #232,265 of 548,999 )
Recent downloads (6 months)1 ( #63,327 of 548,999 )
How can I increase my downloads?