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In popular discourse, it is not uncommon to highlight the distinctiveness of systems of "Eastern thought" (e.g., Daoism) in contrast to so-called "Western" systems. However, there is an interesting congruence between Daoism and Meister Eckhart's mystical theology, particularly in regard to the concepts of the Dao and the Godhead. Like the Dao, the Godhead is the "ground" of all being, simultaneously radically transcendent and immanent, considered as distinct from all things and yet the enfolded totality of them. Both these concepts are also dynamic principles, continually manifesting in the flux of the ever-changing universe. In both systems, nature at its fundamental level is characterized by namelessness, emptiness, encompassment, and dynamism. Nature as "ground" is also a religio-ethical concept. Humans are called to align with this ground and enter into a state of wandering joy, called wuwei (non-action) in Daoism and the "wayless way" for Eckhart. Through reverting to their indeterminate source, the person is able to become detached from rigid teleological norms. Thus is laid the foundation for an ethics of non-attachment, wherein individuals dwell in an existential flow and are attuned to all yet anchored unquestionably to none. [ABSTRACT FROM AUTHOR]

The dialogue between and comparative research into Christianity and Buddhism theoretically involve the issues of self and other. Faced with the cultural reality of religious diversity, theologies of religions provide four modes of dialogue through which Christianity can interface with religious others. The exploration of the infinite and transcendent traits of otherness in contemporary phenomenological philosophy, as well as the emphasis on differences in postmodern philosophy, contributes to maintaining a clear awareness of otherness and self-identity in the Buddhist–Christian dialogue. Following the dialogical path in comparative theology, which leads one out of oneself, into the other, and back into oneself, in experimental Buddhist-Christian dialogue activities, both Christianity and Buddhism figure as the self and the other. If they openly accept each other's otherness and heterogeneity, view each other as mirrors, and criticize and reflect on themselves, then creative insights into themselves will ultimately be generated. Their selves will be rediscovered, and their understanding and expression will be updated. Reflecting on the Buddhist–Christian dialogue from four aspects, namely, ultimate realism, cosmology, ethics, and religious ideals, can eliminate some misunderstandings and deepen both parties' understandings of themselves and others. [ABSTRACT FROM AUTHOR]

In medieval India, the desire for "the unity of Brahman and Self" was present in the Vedānta tradition of Hinduism. Adi Śaṅkara, the master of Vedānta philosophy, proposed the six-fold sādhana: mind control, sense control, mental tranquility, endurance, potential faith, and concentration. These six-fold practices can help Vedānta followers realize unity with Brahman. In medieval Christianity, mysticism was regarded as an important path for Christians to seek a closer relationship with God. Pursuing "the unity of God and man" became the goal and direction of Christians at that time, which could be achieved through spirituality. Bonaventure, known as the Seraphic Doctor, was a representative figure of medieval Christian mysticism. He proposed six stages of spirituality: Sense, Imagination, Reason, Intelligence, Understanding, and Spark of Conscience, through which one can achieve unity with God. This article attempts to compare Bonaventure's theory of six stages of spirituality with Śaṅkara's idea of six-fold practice and discover the similarities and differences between Eastern and Western religious spirituality in the Middle Ages. Through this comparison, we can further explore the medieval religious believers' desire for ultimate reality and try to find the possibility of dialogue between Christianity and Advaita Vedānta. [ABSTRACT FROM AUTHOR]

This article provides a brief background of how Comparative Theology is understood today, to point out features of how it is practiced that are responsive to issues peculiar to contemporary Catholicism, and to suggest how a version of CT might be developed that is more consistent with Islamic traditions of thought on related issues. In order to accomplish this last goal, a brief introduction to the traditional “Islamic sciences” is provided. It will be suggested that an Islamic Comparative Theology (ICT) can be understood as a multidisciplinary field that draws on several Islamic sciences, as well as research in religious studies. I argue in favor of a blurring of the distinction between Comparative Religion and Comparative Theology, and point out that relevant discussions are to be found across a variety of traditional Islamic sciences, but that it would be advantageous to collect these discussions together and to augment them with information gleaned from both secular and Islamic approaches to the teachings of Muslim thinkers about theological issues, broadly understood, in comparison with what is found in non-Islamic traditions in such a manner to enrich our own understandings of the issues and those with whom we engage in dialogue.

This paper examines the nature of "asceticism" (rīyāḍat) in Sufism, revolving around the works of the 13th century Persian Sufi Mawlānā Jalāl al-Dīn Muḥammad Rūmī Balkī and exploring two critical inquiries: Firstly, it seeks to determine whether Rūmī's mystical perspective on asceticism is world-rejecting or world-affirming. Secondly, it investigates potential parallels and divergences between Rūmī and Meister Eckhart's stances—specifically, through the Dominican's Sermons and Treatises—and assesses the implications for the two figures. In examining Rūmī's works, the current research primarily relies on secondary sources within the Persian intellectual tradition to provide an intracultural context. Utilizing horizontal and vertical interpretations, this study examines critical themes in Rūmī's works, such as love, detachment (zuhd), the world's deceptive nature, and seclusion. The findings reveal that Rūmī's asceticism is not "monastic" (ruhbānī); instead, it balances moderate abstinence and worldly engagement, underpinned by the Quran and the ḥadīth teachings. Rūmī and Eckhart underscore asceticism as an inner transformation rather than mere physical austerity, emphasizing inner purification, self-transcendence, and spiritual detachment as routes to divine unity. The two thinkers' teachings are catalysts for profound personal transformation and a more fulfilling life in today's world. [ABSTRACT FROM AUTHOR]

The new comparative theology is a branch of contemporary Christian theology that takes a different view of the ‘religious other’ and the theology of other religions. This tendency seeks to explore, re-read, and reinterpret the categories of faith with a comparative view, and to give a deep understanding of religious faith. Comparative theology faces a variety of approaches, and this diversity itself has raised the issue of the type of approach to this theology and the adoption of an appropriate position despite the ‘religious other’. Historical, confessional, and meta-confessional approaches can be identified in this theology that differ in method and purpose. The historical approach is the study of how theological transformations are formed in the context of interfaith relations in a historical way. The confessional approach is a way of deepening or enriching the truth of faith manifested in a particular tradition. The meta-confessional approach is a way of achieving a more universal understanding of religious truth. The main objective of the present study is to introduce and analyze the diversity of approaches in the new comparative theology and to examine which approach to comparative theology is successful. [ABSTRACT FROM AUTHOR]

This article provides a brief background of how Comparative Theology is understood today, to point out features of how it is practiced that are responsive to issues peculiar to contemporary Catholicism, and to suggest how a version of CT might be developed that is more consistent with Islamic traditions of thought on related issues. In order to accomplish this last goal, a brief introduction to the traditional "Islamic sciences" is provided. It will be suggested that an Islamic Comparative Theology (ICT) can be understood as a multidisciplinary field that draws on several Islamic sciences, as well as research in religious studies. I argue in favor of a blurring of the distinction between Comparative Religion and Comparative Theology, and point out that relevant discussions are to be found across a variety of traditional Islamic sciences, but that it would be advantageous to collect these discussions together and to augment them with information gleaned from both secular and Islamic approaches to the teachings of Muslim thinkers about theological issues, broadly understood, in comparison with what is found in non-Islamic traditions in such a manner to enrich our own understandings of the issues and those with whom we engage in dialogue. [ABSTRACT FROM AUTHOR]

The current war waged by Russia against Ukraine once again sheds light on the ambivalent role of religion in violent conflicts, and especially the use of religious figures for imperialist political strategies. In this context, Mary is of particular interest, as she serves in Christian history (and presence) as the Queen of Peace, but could also take on characteristics of a warrior goddess. I suggest that investigating the complex use and abuse of Mary for imperialist strategies in the context of Christian–Muslim encounters can give some hints for overcoming the ever-present seduction of theopolitical imperialism, especially with regard to the current developments in parts of (Orthodox) Christian theology. Thus, I will first outline the premises of a political theology dedicated to peace that can only be worked out in a permanent polylogue of religions. Second, a historical overview shows the deep ambivalence of Mary as a theopolitical figure, particularly in the context of Christian–Muslim encounters. Thus, it is even more surprising that, thirdly, a close comparative reading of the Qur'anic Maryam can help to overcome the imperial theopolitical seduction. Finally, I will draw some conclusions about a theology of peace with particular regard to our conflictive times. [ABSTRACT FROM AUTHOR]

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The dialogue between and comparative research into Christianity and Buddhism theoretically involve the issues of self and other. Faced with the cultural reality of religious diversity, theologies of religions provide four modes of dialogue through which Christianity can interface with religious others. The exploration of the infinite and transcendent traits of otherness in contemporary phenomenological philosophy, as well as the emphasis on differences in postmodern philosophy, contributes to maintaining a clear awareness of otherness and self-identity in the Buddhist–Christian dialogue. Following the dialogical path in comparative theology, which leads one out of oneself, into the other, and back into oneself, in experimental Buddhist-Christian dialogue activities, both Christianity and Buddhism figure as the self and the other. If they openly accept each other’s otherness and heterogeneity, view each other as mirrors, and criticize and reflect on themselves, then creative insights into themselves will ultimately be generated. Their selves will be rediscovered, and their understanding and expression will be updated. Reflecting on the Buddhist–Christian dialogue from four aspects, namely, ultimate realism, cosmology, ethics, and religious ideals, can eliminate some misunderstandings and deepen both parties’ understandings of themselves and others.

In medieval India, the desire for “the unity of Brahman and Self” was present in the Vedānta tradition of Hinduism. Adi Śaṅkara, the master of Vedānta philosophy, proposed the six-fold sādhana: mind control, sense control, mental tranquility, endurance, potential faith, and concentration. These six-fold practices can help Vedānta followers realize unity with Brahman. In medieval Christianity, mysticism was regarded as an important path for Christians to seek a closer relationship with God. Pursuing “the unity of God and man” became the goal and direction of Christians at that time, which could be achieved through spirituality. Bonaventure, known as the Seraphic Doctor, was a representative figure of medieval Christian mysticism. He proposed six stages of spirituality: Sense, Imagination, Reason, Intelligence, Understanding, and Spark of Conscience, through which one can achieve unity with God. This article attempts to compare Bonaventure’s theory of six stages of spirituality with Śaṅkara’s idea of six-fold practice and discover the similarities and differences between Eastern and Western religious spirituality in the Middle Ages. Through this comparison, we can further explore the medieval religious believers’ desire for ultimate reality and try to find the possibility of dialogue between Christianity and Advaita Vedānta.

This paper examines the nature of “asceticism” (rīyāḍat) in Sufism, revolving around the works of the 13th century Persian Sufi Mawlānā Jalāl al-Dīn Muḥammad Rūmī Balkī and exploring two critical inquiries: Firstly, it seeks to determine whether Rūmī’s mystical perspective on asceticism is world-rejecting or world-affirming. Secondly, it investigates potential parallels and divergences between Rūmī and Meister Eckhart’s stances—specifically, through the Dominican’s Sermons and Treatises—and assesses the implications for the two figures. In examining Rūmī’s works, the current research primarily relies on secondary sources within the Persian intellectual tradition to provide an intracultural context. Utilizing horizontal and vertical interpretations, this study examines critical themes in Rūmī’s works, such as love, detachment (zuhd), the world’s deceptive nature, and seclusion. The findings reveal that Rūmī’s asceticism is not “monastic” (ruhbānī); instead, it balances moderate abstinence and worldly engagement, underpinned by the Quran and the ḥadīth teachings. Rūmī and Eckhart underscore asceticism as an inner transformation rather than mere physical austerity, emphasizing inner purification, self-transcendence, and spiritual detachment as routes to divine unity. The two thinkers’ teachings are catalysts for profound personal transformation and a more fulfilling life in today’s world.

This article examines and explores the importance of interreligious dialogue within the multireligious and multicultural communities. The dialogical tool to be used in this endeavor is Comparative Theology. Through the literature review, the scenario of religiously diverse communities, especially in South Africa, is painted both historically and sociologically. Comparative Theology is defined and historically identified. Theology of dialogue is brought forth as a method that Comparative Theology can use towards social harmony in pluralistic South Africa. Social harmony as a sociological anticipation is defined and related to theology. Social harmony is presented as the form of collective philosophy, which means working together for the greater good, and putting the societal or organisational needs above and ahead of the needs of an individual. The intention is not to convert but to understand and see how harmonious coexistence can be initiated and achieved. Interreligious dialogue is not an initiative of weighing error from truth. It is an engagement with the other, and as dialogical partners coming from different traditions, Comparative Theologians provide guidelines towards this dialogue. Reflective suggestions are highlighted, and these are networking and partnership development for human survival. Christ’s example of crossing the cultural and religious barriers is elaborated as a model to follow. Contact without contamination is the driving force. Disengagement and personal insulation are not an ideal option. Christian theologians are encouraged to engage dialogically with people of different religions, as dialogue is the better option towards understanding of the other.

In this paper, a conversation is initiated about the relationship between religious education (RE) and comparative theology (CT). It is the first time that these are both addressed explicitly in an international academic discourse. The authors are colleagues in a university setting of RE teacher education and are both involved in local RE research programs. Our approach is theological, and our shared interest is the existential lifeworld of children and young people. Firstly, we wish to bring RE and CT into conversation with each other, based on five common characteristics. Secondly, we describe how this conversation can possibly stimulate discussion on new pathways of intercultural encounters in the RE classroom, and this not only from a German (mainly confessional) perspective but also in light of other forms of non-confessional RE. After a (1) contextualization of RE in Germany, the authors describe (2) five central features of contemporary RE, followed by (3) five CT observations, connecting to these features. In (4), the relationship between the two is discussed as common ground for intercultural encounters and as a promising praxis and research field awaiting further development. [ABSTRACT FROM AUTHOR]

Prophet Yaḥyā (John the Baptist) is considered to be a bridge between Islam and Christianity. Both traditions emphasize that he is a 'rightly-guided' figure and among the company of 'the righteous' such as Abraham and Moses. The story of Yaḥyā is included in two chapters (Q. 3: 39 and Q. 19: 12–14) in the Qur'an. Canonical Gospels also provide various aspects of John the Baptist. Muslim commentators have used biblical and other sources in their interpretation of the Qur'an, elaborating some aspects of his life within the Qur'anic theological framework. Whereas various similarities may be seen in narratives of Islamic sources and the biblical sources regarding Prophet Yaḥyā, some differences are present. Therefore, this article seeks to provide an analysis on the story of Prophet Yaḥyā through Qur'anic narratives. It also investigates the classical exegetical approach to such a comparative reading (isrā'īliyyāt, biblical materials) and a modern tendency of direct citations from the Bible. Relying on the framework of comparative theology, considered as "welcoming wisdom wherever it exists" and "faith seeking understanding" in light of truth seen deeply in other religious tradition, such mutual close readings and interactions across religious traditions could be a good model for the Muslim world, instead of a fully rejectionist fundamentalist discourse against other traditions. Such a pluralist approach emphasizes a global raising of awareness and mutual understanding. [ABSTRACT FROM AUTHOR]

The current war waged by Russia against Ukraine once again sheds light on the ambivalent role of religion in violent conflicts, and especially the use of religious figures for imperialist political strategies. In this context, Mary is of particular interest, as she serves in Christian history (and presence) as the Queen of Peace, but could also take on characteristics of a warrior goddess. I suggest that investigating the complex use and abuse of Mary for imperialist strategies in the context of Christian–Muslim encounters can give some hints for overcoming the ever-present seduction of theopolitical imperialism, especially with regard to the current developments in parts of (Orthodox) Christian theology. Thus, I will first outline the premises of a political theology dedicated to peace that can only be worked out in a permanent polylogue of religions. Second, a historical overview shows the deep ambivalence of Mary as a theopolitical figure, particularly in the context of Christian–Muslim encounters. Thus, it is even more surprising that, thirdly, a close comparative reading of the Qur’anic Maryam can help to overcome the imperial theopolitical seduction. Finally, I will draw some conclusions about a theology of peace with particular regard to our conflictive times.

A cursory reading of Rūmī's Maṯnawī suggests that the author follows the dominant Qur'ānic interpretation denying Jesus Christ's Crucifixion. Closer analysis demonstrates, however, that Rūmī interprets the Cross and considers its spiritual significance in a subtle and symbolic way. This study addresses this contradiction by developing a synthesis that clarifies Rūmī's spiritual anthropology. In the Islamic context, his writing constitutes a significant attempt to understand and interpret the Christian Scriptures and overcome sensitive points of conflict that are considered dividing lines between the faiths. [ABSTRACT FROM AUTHOR]

Divine freedom is reviewed with respect to three important themes: fate, revisions in divine decisions, and divine obligations. A study of the first theme yields the conclusion that God is free because He has absolute power and authority. In addition, God is free in relation to human beings in the sense that He can do what they do not expect. This theme is found under the heading of decree and measure, qaḍāʾ and qadar. Theologians have also grappled with the problem that the divine decrees appear to change, and on the tablet containing the divine decrees, there can be changes and erasures. This leads to the second topic, badāʾ, the apparent revision of divine decisions, which the theologians treat as abrogations of commands. God can be understood to foster a relationship with us in which He will appear to us as free to respond to our changing conditions, especially prayer and repentance. Finally, the obligations God sets for Himself and reveals to us through scripture are considered. This indicates a kind of divine freedom that only has meaning in the loving relationship between God and His servants that is cultivated through divine revelation. It is then suggested that these various dimensions of divine freedom can best be understood through complementing philosophical and scriptural approaches to the issues and that the understanding of this kind of synthetic hermeneutics can be deepened through comparative theology.

This entry examines the way Christian theology has responded to the challenge of non-Christian religions in the last century. Key topics central to this response have been ecclesiology, the use of scripture, Christology and trinitarian theology, revelation, mission, and dialogue. It is the application and exploration of these doctrines as they bear upon non-Christian religions that constitutes theology of religions. Theology of religions is contestably internal to the logic of Christian doctrines: it has asked questions about whether revelation is present in non-Christian religions, whether this ‘revelation’ is salvific or not, corrupted or not, or enough to damn or preserve the non-Christian. It has led to debates about the status of non-Christian religions and their value. It has led to discussions about the nature of the church and of mission. When non-Christians respond to these theologies, as is increasingly the case, it requires Christian theologians to refine, adapt, and develop their theories to take account of questions and difficulties; but the voice of non-Christians as such does not have dogmatic or doctrinal ‘authority’ within Christian discourse. All these theological claims are contested in the literature. This entry examines inclusivism, exclusivism, pluralism, and particularism as Christian theological responses to non-Christian religions. It also introduces some later developments arising out of Christian theology of religions: comparative theology, scriptural reasoning, intercultural theology, and dual/multiple belonging. These have tended to move away from soteriocentric and truth questions, enquiring into forms of learning from engagement with non-Christians and the internal plurality that constitutes ‘religious’ identity. These new developments have an underlying theology (which can vary) and their focus is not always ‘theological’ in the way traditionally construed. This entry is not primarily focused on the phenomenology of religions – that is, on an interest in the world religions in themselves and the scientific tools required for that task. Rather, it is centred on intra-Christian theological issues.

Dialogue has the power to calm the conflicts, misunderstandings and prejudices among people of different cultures, religions, theologies and worldviews. This article points out that theology and dialogue are inseparable. It endeavours to find a definition of dialogue and its role in theology and how theology expresses itself through dialogue. The church speaks through dialogue, and theology’s voice is heard mostly from and through the church. It is a dialogue that spearheads the shape and formation of theology. All the biblical dialogues are theological in content. The role played by the biblical text during the dialogical processes is very important. A theologian affirms and embraces the text through communicating with it. He or she must always attempt to engage the movements and the thoughts of the text. Texts are primarily powerful instruments of groups and only second-line power tools of individuals. The principles of comparative theology are ideal in any dialogue. Dialogues are the meeting points of theology and dialogist as the confessors express themselves to God through dialogue. The dialogical spaces become sacred spaces because it is where dialogue partners encounter a common commitment to justice. Dialogues are not necessarily theological because non-Christian religions and natural sciences are encountered in and through dialogues. Intradisciplinary and/or interdisciplinary implications: This article acknowledges the realities of civil strife in the communities and that this strife creates walls between the people. A solution to this tension is that theology through dialogue should engage all sciences, natural or social, for harmonious co-existence within humanity.

Dialogue has the power to calm the conflicts, misunderstandings and prejudices among people of different cultures, religions, theologies and worldviews. This article points out that theology and dialogue are inseparable. It endeavours to find a definition of dialogue and its role in theology and how theology expresses itself through dialogue. The church speaks through dialogue, and theology's voice is heard mostly from and through the church. It is a dialogue that spearheads the shape and formation of theology. All the biblical dialogues are theological in content. The role played by the biblical text during the dialogical processes is very important. A theologian affirms and embraces the text through communicating with it. He or she must always attempt to engage the movements and the thoughts of the text. Texts are primarily powerful instruments of groups and only second-line power tools of individuals. The principles of comparative theology are ideal in any dialogue. Dialogues are the meeting points of theology and dialogist as the confessors express themselves to God through dialogue. The dialogical spaces become sacred spaces because it is where dialogue partners encounter a common commitment to justice. Dialogues are not necessarily theological because non-Christian religions and natural sciences are encountered in and through dialogues. Intradisciplinary and/or interdisciplinary implications: This article acknowledges the realities of civil strife in the communities and that this strife creates walls between the people. A solution to this tension is that theology through dialogue should engage all sciences, natural or social, for harmonious co-existence within humanity. [ABSTRACT FROM AUTHOR]

In this paper, a conversation is initiated about the relationship between religious education (RE) and comparative theology (CT). It is the first time that these are both addressed explicitly in an international academic discourse. The authors are colleagues in a university setting of RE teacher education and are both involved in local RE research programs. Our approach is theological, and our shared interest is the existential lifeworld of children and young people. Firstly, we wish to bring RE and CT into conversation with each other, based on five common characteristics. Secondly, we describe how this conversation can possibly stimulate discussion on new pathways of intercultural encounters in the RE classroom, and this not only from a German (mainly confessional) perspective but also in light of other forms of non-confessional RE. After a (1) contextualization of RE in Germany, the authors describe (2) five central features of contemporary RE, followed by (3) five CT observations, connecting to these features. In (4), the relationship between the two is discussed as common ground for intercultural encounters and as a promising praxis and research field awaiting further development.

The article presents the first attempt of a complete analysis of historic studies of Protestantism, published by the Kyiv Theological Academy professors and students in the journal “Trudy Kievskoi dukhovnoi academii” starting from the 1860s to the beginning of the 1900s. The author outlines the main directions of historical studies, including the history of the main religious protestant directions, trends, and movements; the history of theological problems; the history of the modern Protestant movements, aimed at union with Orthodoxy; the history of dogmatic and canonical Protestant principles; the history of the symbolic and liturgical books of religious denominations; research of prereform movements; and biographical studies. The article proves the effectiveness of comparative and hermeneutic methods used by Kyiv historians in determining the specifics of religious phenomena. It has established that a characteristic feature of their historical studies is the consideration of religious phenomena in the broad historical perspective by clarifying the historical preconditions of formation and development of these phenomena. The analysis of historical studies shows transformation in Kyiv historians understanding of the theoretical and methodological foundations of the study of religious traditions different from Orthodoxy. In the works on the history of Protestantism from the 1860s till the 1870s the use of dogmatic-theological approach is common, while in the studies from the 1880s to the beginning of the 1900s the use of church-historical approach is widespread. The first dogmatic-theological approach concentrates on researching only dogmatic principles of a certain religion, while the second church-historical approach pays attention to the definition of the religious phenomenon specificity. The Jjournal publications present the results of the Kyiv Theological Academy professors’ and students’ involvement in the solution of the actual Church life problems in the end of the 19th– beginning of the 20th century, such as the problem of Anglican and Orthodox Churches dialogue.

A cursory reading of Rūmī’s Maṯnawī suggests that the author follows the dominant Qur’ānic interpretation denying Jesus Christ’s Crucifixion. Closer analysis demonstrates, however, that Rūmī interprets the Cross and considers its spiritual significance in a subtle and symbolic way. This study addresses this contradiction by developing a synthesis that clarifies Rūmī’s spiritual anthropology. In the Islamic context, his writing constitutes a significant attempt to understand and interpret the Christian Scriptures and overcome sensitive points of conflict that are considered dividing lines between the faiths.

The prospect of recognizing the ultimate is a matter of interpretation. As such, hermeneutics is used as a framework for describing the interactions of self, language, and the other (whether culturally other or ultimately other). Questioning whether religious ultimacy can be recognized across religious boundaries is based on a mistaken assumption that differences between religions are qualitatively different than differences within a religion. Hermeneutically speaking, intra-communal difference and inter-communal difference are of the same kind. If humans can negotiate the former, they can negotiate the latter. Recognizing ultimacy is an intersubjective act of phronēsis, or practical wisdom. As such, it cannot be explained in any detail apart from the concrete particulars of each encounter. Below is an account of recognizing the Ultimate, analyzed into four explanatory ways: its immediate quality (uncanniness), its vehicle (the classic), its cultural-linguistic mechanism (metaphorical appropriation), and its ontological implications (a signifying cosmos). Each way offers a different type of explanation as to how a person can recognize another religion’s ultimate. I begin with the most concrete: spontaneous feeling, and work my way to more speculative implications.

The notion of ‘holiness’ has a long history of interpretation. In many ways, it is an ambivalent term. On the one hand, it denotes moral integrity by distinction, or ‘being set apart’. This ‘distinction’ brought with it a pejorative interpretation of ‘holiness’ as denoting some sort of hierarchical moral exclusivism, attainable only by a minority. However, holiness is an essential aspect of spirituality and in this regard it has a rich and dynamic meaning. This article aims to reappropriate ‘holiness’ for ordinary human beings in their everyday lives and to transcend the exclusivist connotations attached to the concept by broadening the idea and application of ‘holiness’ as it is found in the Christian faith tradition. In this article, the emerging church movement (ECM) shall be considered with the purpose of introducing discussions regarding holiness in faith practice today. This will be done in order to demonstrate its richness and usefulness as a key component of spiritualties today, with a specific focus on its contribution to interreligious dialogue. Interdisciplinary and/or interdisciplinary implications: This article represents interdisciplinary work related to systematic theology (ecclesiology), practical theology and spirituality (holiness and science of religion) perspectives. The authors consider a postmodern multi-religious context in relation to aspects of Christian spirituality and ecclesiology (holiness).

Since the Holocaust, New Testament scholarship has become increasingly sensitive to issues of Christian anti-Judaism. While many Matthean specialists have acknowledged the problems with polemical interpretations of the Gospel, the idea that Matthew presents Jesus and/or the church is the “true Israel” continues to enjoy broad acceptance. The scholarly conflation of Jesus and Israel recycles the Christian polemic against a comparatively inauthentic or inadequate Judaism. This article argues that Matthew does not present Jesus or his church as the true Israel, and that the Jesus-as-Israel interpretation could be refined by comparing the Gospel with later rabbinic discussion that connects Israel with biblical individuals. Genesis Rabbah 40:6 juxtaposes verses about Abraham and Israel to reveal a comprehensive scriptural relationship between the nation and the patriarch without devaluing either party. The rabbis’ theological thesis is predicated on both similarity and separation between Abraham and his offspring. Insofar as both Matthew and Midrash present similar biblical content and exegesis, a comparative analysis can provide Gospel commentators with a view of the Jesus-Israel paradigm that avoids the Christianization of “true Israel.”

The notion of 'holiness' has a long history of interpretation. In many ways, it is an ambivalent term. On the one hand, it denotes moral integrity by distinction, or 'being set apart'. This 'distinction' brought with it a pejorative interpretation of 'holiness' as denoting some sort of hierarchical moral exclusivism, attainable only by a minority. However, holiness is an essential aspect of spirituality and in this regard it has a rich and dynamic meaning. This article aims to reappropriate 'holiness' for ordinary human beings in their everyday lives and to transcend the exclusivist connotations attached to the concept by broadening the idea and application of 'holiness' as it is found in the Christian faith tradition. In this article, the emerging church movement (ECM) shall be considered with the purpose of introducing discussions regarding holiness in faith practice today. This will be done in order to demonstrate its richness and usefulness as a key component of spiritualties today, with a specific focus on its contribution to interreligious dialogue. Interdisciplinary and/or interdisciplinary implications: This article represents interdisciplinary work related to systematic theology (ecclesiology), practical theology and spirituality (holiness and science of religion) perspectives. The authors consider a postmodern multi-religious context in relation to aspects of Christian spirituality and ecclesiology (holiness). [ABSTRACT FROM AUTHOR]

The article presents the first attempt of a complete analysis of historic studies of Protestantism, published by the Kyiv Theological Academy professors and students in the journal "Trudy Kievskoi dukhovnoi academii" starting from the 1860s to the beginning of the 1900s. The author outlines the main directions of historical studies, including the history of the main religious protestant directions, trends, and movements; the history of theological problems; the history of the modern Protestant movements, aimed at union with Orthodoxy; the history of dogmatic and canonical Protestant principles; the history of the symbolic and liturgical books of religious denominations; research of prereform movements; and biographical studies. The article proves the effectiveness of comparative and hermeneutic methods used by Kyiv historians in determining the specifics of religious phenomena. It has established that a characteristic feature of their historical studies is the consideration of religious phenomena in the broad historical perspective by clarifying the historical preconditions of formation and development of these phenomena. The analysis of historical studies shows transformation in Kyiv historians understanding of the theoretical and methodological foundations of the study of religious traditions different from Orthodoxy. In the works on the history of Protestantism from the 1860s till the 1870s the use of dogmatic-theological approach is common, while in the studies from the 1880s to the beginning of the 1900s the use of church-historical approach is widespread. The first dogmatic-theological approach concentrates on researching only dogmatic principles of a certain religion, while the second church-historical approach pays attention to the definition of the religious phenomenon specificity. The Jjournal publications present the results of the Kyiv Theological Academy professors' and students' involvement in the solution of the actual Church life problems in the end of the 19th-beginning of the 20th century, such as the problem of Anglican and Orthodox Churches dialogue. [ABSTRACT FROM AUTHOR]

Coming from a more comparative point of view as far as Theology of Religions and Interreligious Studies are concerned – though to a certain extent as well as a pluralist in the sense of hope for universal understanding and well-being – I want to ask how Interreligious and Intercultural Hermeneutics are a necessary tool when we try to set up minimal standards for a Global Ethics in the reality of nowadays multicultural societies. I introduce for Ethics as well as for Hermeneutics the concept of ‘Responsible Interim’ – the latter reflecting the fact that human beings do have universals only under the ‘eschatological reserve’ (in Christian terminology), as ‘Suchness in Emptiness’ (in Buddhist terminology). I will proceed from universal truth questions and more general questions of philosophy of religion towards questions of cultural i.e. religious contexts shaping ethical and religious view(s) and convictions. Can smallest common denominators be found? How does legal rule help to establish and keep them? How does society, how do individuals change by starting from a spiritual, creative and holistic and maybe even transpersonal point of view – a view of co-creation and incarnatio continua in religious, i.e. in Christian terminology again?

The question of the status of Prophet Muhammad has been one of the most crucial and controversial issue of Muslims-Christian relations since the advent of Islam. In almost every Muslim-Christian encounter, the question of Christian acknowledgement of prophet-hood of Muhammad has been raised. Muslim ask, when we accept and regard Jesus as a prophet, why you (Christian) do not recipro-cate by giving the same status to prophet Muhammad.The present study is an attempt to analyze the points which Kenneth Cragg has raised, In response of the Muslims, who say, why the Christian don’t give such respect to Muhammad(SAW) as the Muslim give to Jesus. In this study I proved that Cragg’s answer is not only against the Holy Quran but also against The teachings of Gospel and the only reason for this disregard Is prejudicial and polemical.

Mystical literature and spirituality from 16th-century Spain engage religious images from the three most prominent religions of al-Andalus—Christianity, Islam, and Judaism: among others, the dark night, the seven concentric castles, the gazelle, the bird, the sefirot‘s encircled iggulim or towering yosher, the sacred fountain, ruins, and gardens. Until the 20th-century, however, scholarship read these works mostly as “Spanish” mysticism, alienated from its Andalusī roots. This comparative study deploys theological, historical, and textual analysis to dwell in one of these roots: the figure of the garden’s vital element, water, as represented in the works of Teresa de Jesús and Ibn ‘Arabi. The well-irrigated life written by these mystics underscores the significance of this element as a path to life, knowledge, and love of and by God. Bringing together scholarship on Christian and Sufi mysticism, and underscoring the centrality of movement, flow, and circulation, this article pieces together otherwise disparate readings of both the individual work of these two figures and their belonging in a canon of Andalusī/Spanish mysticism. The weaving of these threads will offer readers a different understanding of early modern religion, alongside traditional readings of Spain’s mystical literature and its place in the global context.

Interreligious dialogue has never been the subject of extensive debate as it is today. It looks like human has never experienced the importance of being different as profoundly and tangibly when facing with the everyday concept of "otherness" as he does these days. It leaves no wonder why the interreligious dialogue has become an inevitable task in the present era. The formation and then the fruitfulness of interreligious dialogue are based more than everything else on the recognition of the "religious other. Dialogue entails devoting certain space for others and admitting others and when it comes to interreligious dialogue it requires providing special space for other religions and their adherents. The nature of religion, however, presupposes obligation and negation that is: obligation toward the religious doctrines and negation of other religions. Thus, considering this fact, is it possible for religions to admit "religious other" and welcome the interreligious dialogue? The present study is based on this assumption that the contrast between interreligious dialogue and "religious other" from the viewpoint of theology is the result of theological interpretation that the followers of a religion would have of other religions. The three approaches of exclusivism, inclusivism and pluralism, each of which requires specific theological interpretation toward other religions, make up the paradigms that have been formed within the theology of religions over time and have done their best to solve the problem of "religious other" In this paper, at first the value judgment of the three paradigms referring to the theology of religions with regard to religious diversity will be analyzed, then using the Baumann's theory of " Grammars of Identity / Alterity " we will try to elaborate on the relationship between the interreligious dialogue and the problem of "religious other" from the perspective of the three mentioned theological patterns. Based on the findings of the study each of the exclusive, inclusive and pluralistic interpretation of theology offers a different explanation of the terms "self" and "other" and seeks a specific tie with the notion "religious other". Accordingly, there is a meaningful relationship between interreligious dialogue and the way the "religious other" is interpreted. The more Christian theology indicates acceptance of "religious other" the more probable it will be to hold the interreligious dialogue. In addition to increasing the level of religion's tolerance toward "religious other", and would drive the interreligious dialogue toward a more real one, this quality would turn the religious identity from static and self-sufficiency phenomenon to a more dynamic and pluralistic one.

Interreligious dialogue has never been the subject of extensive debate as it is today. It looks like human has never experienced the importance of being different as profoundly and tangibly when facing with the everyday concept of "otherness" as he does these days. It leaves no wonder why the interreligious dialogue has become an inevitable task in the present era. The formation and then the fruitfulness of interreligious dialogue are based more than everything else on the recognition of the "religious other. Dialogue entails devoting certain space for others and admitting others and when it comes to interreligious dialogue it requires providing special space for other religions and their adherents. The nature of religion, however, presupposes obligation and negation that is: obligation toward the religious doctrines and negation of other religions. Thus, considering this fact, is it possible for religions to admit "religious other" and welcome the interreligious dialogue? The present study is based on this assumption that the contrast between interreligious dialogue and "religious other" from the viewpoint of theology is the result of theological interpretation that the followers of a religion would have of other religions. The three approaches of exclusivism, inclusivism and pluralism, each of which requires specific theological interpretation toward other religions, make up the paradigms that have been formed within the theology of religions over time and have done their best to solve the problem of "religious other" In this paper, at first the value judgment of the three paradigms referring to the theology of religions with regard to religious diversity will be analyzed, then using the Baumann's theory of " Grammars of Identity / Alterity " we will try to elaborate on the relationship between the interreligious dialogue and the problem of "religious other" from the perspective of the three mentioned theological patterns. Based on the findings of the study each of the exclusive, inclusive and pluralistic interpretation of theology offers a different explanation of the terms "self" and "other" and seeks a specific tie with the notion "religious other". Accordingly, there is a meaningful relationship between interreligious dialogue and the way the "religious other" is interpreted. The more Christian theology indicates acceptance of "religious other" the more probable it will be to hold the interreligious dialogue. In addition to increasing the level of religion's tolerance toward "religious other", and would drive the interreligious dialogue toward a more real one, this quality would turn the religious identity from static and self-sufficiency phenomenon to a more dynamic and pluralistic one.

This paper examines the relationship between Comparative Theology, Religious Studies and Theology of Religions and questions whether Comparative Theology is an alternative to the last two. Comparative Theology, a faith seeking understanding practice, may be viewed as an alternative to the Enlightenment ideal of Religious Studies, which seeks "impartiality" and "scientific objectivity" in contrast to Comparative Theology's enquiry into "truth" and "meaning." I suggest, however, that the comparative method employed by both Religious Studies and Comparative Theology is not a neutral space. Hence, the new comparativism in Religious Studies reinstates its search for understanding and its political stand, which blurs the boundaries between Comparative Theology and Religious Studies. Likewise, while Comparative Theology is distinct from the Theology of Religions, it does not pose an alternative to it because Comparative Theology, too, often embodies either a pluralist or an inclusivist approach. [ABSTRACT FROM AUTHOR]

Oliver Freiberger has done us the great service of drawing our attention to how comparativists do their comparative work. Issues of method--the "methodical aspects"--of course matter greatly in the actual doing of comparison, even if the scholar is not interested in theoretical discussions of method per se. One has to know one's craft, in order to do it well, and to be clear in practice about how to proceed: "How comparison actually works as a method in the study of religion has not been discussed in greater detail so far. With due deliberation we can, as Freiberger suggests, identify and isolate specific methodical problems, effectively confront wholesale criticism, and find opportunities to refine the methodology. His approach also allows committed comparativists to speak in more depth about what we are doing in our research and writing. [ABSTRACT FROM AUTHOR]

Hospital chaplaincy must reconcile competing epistemologies of health and salvation (Christian, clinical, holistic, etc.), but when done in interfaith situations this task becomes more difficult. As current models of spiritual care are insufficient, this paper proposes a paradigm based on Paul Ricoeur’s hermeneutics of translation, as adapted for comparative theology by Marianne Moyaert. In particular, it looks at his idea of linguistic hospitality as a way to structure relations, spiritual assessments, and pastoral interventions in interfaith chaplaincy without reducing the unique strangeness of “the Other„. Furthermore, a practical, performative (ritual) hospitality can overcome the epistemological and soteriological obstacles that have frustrated systematic theologies of religion.

Muslim theologians, as much as ordinary Muslims, will immediately agree with the characterization of God as all compassionate. However, it remains rather opaque how God’s compassion can be fully explained in terms of comparative theology. How can Muslims relate to God’s compassion? What role does God’s compassion precisely play in the Quranic revelation and the daily practice of Muslims?