Comparative Essay Christianity And Islam

In this paper, I examine Comparative Theology (CT) and Scriptural Reasoning (SR), two distinctive interreligious learning practices, in relation to each other.

In this paper, I examine Comparative Theology (CT) and Scriptural Reasoning (SR), two distinctive interreligious learning practices, in relation to each other.

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As Ulrich Winkler notes, CT “presupposes both theological reflection and religious experience—in one’s own and other religious traditions, intellectual discourse, and existential encounter” (Winkler 2011).

Based upon these descriptions, CT may be depicted as a comparative enterprise in search of truth and meaning that is based on faith seeking intellectual understanding and/or existential/spiritual experience.

One should also note Vatican II, particularly the , and its aftermath as the inspirational environment in which CT has flourished enormously.1 Many of CT’s modern practitioners, such as Francis X. Besides, the Roman Catholic identity of Clooney, Fredericks, Tracy, Panikkar, and Boston College inevitably call attention.

Lately, however, Muslim academics and Islamic themes have also been, in an explicit and self-proclaimed way, involved in CT practices.

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.

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Hence, all these names represent so many attempts to go beyond the polemical, dogmatic, and apologetic approaches of an earlier theology.This was, in fact, not a return to premodern and pre-critical thought, but a post-critical approach.Christian theologians such as Daniel Hardy and David E.In what follows, I will introduce both CT and SR with respect to their backgrounds and contexts within which each survives and serves as a dialogical tool for the individual and the community.I will examine both in regard to their dialogical features and transformative power and argue that they are two of the most noteworthy current modes of interrelational learning, as well as interreligious dialogue practices.They achieve this by their ability to explicitly understand the “other.” This is also because they serve not only as tools in service of understanding in academic circles, but also as existentially/spiritually transformative journeys in the exotic/familiar land of the “other.” In respect to religious particularity and (un)translatability, I argue that both CT and SR have certain liberal and postliberal features, as neither of them yields to such standard taxonomies.Finally, I deal with Muslim engagement with CT and SR and present some initial results of my current comparative questioning/learning project.As of today, modern CT has been undertaken for around 30 years in North America, especially at Harvard Divinity School and Boston College, and at Paderborn University in Germany.SR was originally inspired by textual reasoning, which was initiated by a group of Jewish Bible scholars, theologians, and philosophers in the early 1990s.While “text” referred to the Jewish scripture, “reasoning” was a reference to the intellectual methods and practices of philosophy and theology based on reason.Participants of textual reasoning were particularly concerned with the reshaping of Jewish thought after the Shoah.