By the time this September issue of Theological Studies reaches your mailbox, many of the North American colleges and universities will already be in the throes of another academic year. The time frame between the close of one school year and the opening of another seems to get shorter each year. Among my pleasant memories of the
Several years ago, at the suggestion of Francis X. Clooney, I invited a team of scholars in world religions to prepare a special issue forTheological Studies, one that would explore how persons in several of the worlds living faiths understand other religions, especially Christianity and Catholicism in particular, in the light of their own religious
[Catholic thinking about other religious traditions has continued to develop rapidly since the Second Vatican Council. The author discusses the impact of conciliar texts, the thought of John Paul II, the “pluralist” and “regnocentric” theologies of religion, and the practice of interreligious dialogue on Catholic views of other religious paths. The multiple issues selected for
[That Judaism is specifically the religion of one people, Israel, shapes its entire discourse about the religious other. Halakhah (Jewish law) defines permitted interactions between Jews and non-Jews, thus setting the parameters for the traditional Jewish theology of the “other.” Applying biblical concerns, Jews are absolutely prohibited from any activity that might generate idolatrous behavior
[One way to submit oneself to the will of the divine is to contemplate the revelations of the Qur’ân. For Muslims, it is God manifested in human speech and for centuries Muslims have attempted to study the surface and hidden meanings of the Qur’ân in order to know more of Allâh’s presence. The author explores
[Classical Hindu thinkers perfected their orthodoxy and orthopraxis in part by critiquing alternatives. Relying on hierarchies in knowledge, education, morality, and even human nature, they judged other positions defective versions of their own. Theists additionally found God implicitly present in other incomplete, misguided beliefs providentially permitted by God for a time. Likewise, Hindu theorists of
[Recent Vatican documents affirm a unique salvific efficacy for the Catholic Church by establishing its representations of the Absolute as uniquely close to the Absolute. But what is the human problem necessitating salvation? Buddhist traditions have defined that problem as the human tendency to absolutize and cling to representations, in daily life and in religious
[Adherents of a particular religion consider their own tradition as absolutely authoritative for them in regard to ultimate destiny and norms for human living. The author here examines three views of the Supreme Way in Japanese Buddhism, namely, of Kūkai, Dōgen, and Nichiren. He then sets these views in conversation with Catholic perspectives on key
[The author summarizes the content of Jacques Dupuis’s latest work, Christianity and the Religions: From Confrontation to Dialogue (Orbis, 2002) and indicates some of the points where it differs from his earlier, longer book, Toward a Christian Theology of Religious Pluralism (Orbis, 1997). He then reflects on the terminological and substantial issues that Dupuis has
Josephus’ Story of the Later Monarchy (AJ 9, 1–10, 185) Fabian E. Udoh, pp. 398–399 Pasión y Pascua de Jesús según san Marcos: Del texto a la vida Elliott C. Maloney O.S.B., pp. 399–401 Jesus and the Village Scribes: Galilean Conflicts and the Setting of Q Craig A. Evans, pp.401–402 Acts: The Gospel of the
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