Comparative Theology as Liberal and Confessional Theology

Klaus Von Stosch

doi:10.3390/rel3040983

Abstract

For most European scholars, the scope of Comparative Theology is not very clear. They see big differences between the notion of Comparative Theology among its protagonists, e.g., between Keith Ward or Robert Neville and Francis Clooney or James Fredericks. That is why I will try to define a certain understanding of Comparative Theology which can be defended in accordance with strong European theological traditions. I want to show that Comparative Theology can be understood as one of the best fruits of liberal theology and of a Wittgensteinian interpretation of transcendental philosophy—and that it opens new perspectives for confessional theology. The current development of Islamic theology in Germany is especially challenging for Comparative Theology and the best opportunity to develop it into a project undertaken by scholars of different religions and different intellectual traditions. I will argue that Comparative Theology is not a new discipline within the old disciplines of theology, but that it can give new perspectives to all theological disciplines and thoroughly change their character.

Highlights

For most European scholars, the scope of Comparative Theology is not very clear
Theology which can be defended in accordance with strong European theological traditions
I want to show that Comparative Theology can be understood as one of the best fruits of liberal theology and of a Wittgensteinian interpretation of transcendental philosophy—and that it opens new perspectives for confessional theology

Summary

Comparative Theology and the Dispute between Global and Confessional Theology

In the U.S, Robert Cummings Neville is one of the most important proponents of comparative theology as a global theology and as a public theology without the necessity of denominational attachment. Neville himself seems to think that truth is found in avoiding insider views and searching for neutral and objective perspectives This directly connects to the first branch of liberal theology. Neville knows how diverse and differing religious worldviews are and how difficult it is to translate them across cultures and strands of thought He thinks that we all haveto operate within a public that integrates reflections from as many of the world‘s philosophic traditions as possible‘ [10]. The aim is to deal with case studies in order to produce a preliminary survey of a certain kind of problem This type of comparative theology seeks to create a dialogue between different theologies in diverse contexts. European comparative theology provides the opportunity to reflect through the second branch of liberal theology, which I explored above

Challenges for Comparative Theology

The Challenge of the Orientation towards Problems and Needs

The Challenge of the Third Position