Comparative Theology Research Articles (Page 1)

This article examines the paradigm shift in Christian mission from conversion-centered models toward dialogical and justice-oriented praxis. Taking the Steyler Missionaries as a case study, this approach engages post-Vatican II theology, postcolonial critique, and Comparative Theology to demonstrate how mission can embody epistemic humility, contextual sensitivity, and theological hospitality. Based on qualitative interviews and textual analysis, the study highlights how dialogical mission reshapes Christian identity through mutual transformation rather than doctrinal transmission. The findings indicate that Comparative Theology provides a significant methodological and theological resource for interreligious engagement, enabling missionaries to move beyond hegemonic proclamation toward relational and ethically grounded witness. By integrating theological reflection with empirical insight, the article demonstrates how dialogical mission contributes to a reconfiguration of Christian witness in pluralistic and postcolonial contexts and offers a constructive framework for the future of mission practice.

The early encounters between Buddhism and Christianity in China were primarily characterized by mutual exclusivity and competition. By the Republic of China era, both traditions faced mounting pressures—Buddhism under the impact of modernization, and Christianity in its efforts toward indigenization—which prompted a shift toward inclusive engagement and mutual learning. However, their interactions often remained limited to superficial formalities due to an instrumental approach that treated the other as a means to an end. During the early modern period, some pioneering thinkers began exploring core doctrines from a pluralistic perspective: Zhang Chunyi’s concept of “Buddhicized Christianity” sought to deconstruct essentialist views using the Buddhist wisdom of śūnyatā (emptiness), offering an Eastern philosophical pathway for religious dialogue. Xu Dishan, on the other hand, employed the literature as a medium to transcend doctrinal differences by emphasizing shared ethical practices, thereby constructing what can be termed “aestheticized pluralism”. In the contemporary context of globalization, scholars increasingly rely on comparative theology and comparative religious studies to enable deeper mutual interpretation of core doctrines, bringing more mature forms of interfaith dialogue. These dialogue practices demonstrate unique paradigm shifts and reflections on Western theories of religious dialogue, contributing Eastern-inspired insights for contemporary religious dialogue.

The realm of spirits is often overlooked in the ‘new’ comparative theology (CT), which Francis Clooney defines as ‘the practice of rethinking aspects of one’s own faith tradition through the study of aspects of another faith tradition’. However, a ritual turn in CT has encouraged a practice of inter-riting that invites practitioners to explore the rituals of other religions for the sake of generating comparative theological insight. Beyond fostering deeper interreligious hospitality, inter-riting also promises to facilitate what Shaw and Burrows (2018) call a ‘necessary hybridity’ between Christian liturgy and traditional rituals, suggesting its importance for the study of World Christianity. Yet, some have noted that a fear of spiritual danger – and its close correlate, the phenomenon of ‘negative reverence’ – can stall its practice, resulting in inter-ritual failure. This paper argues that evangelical Christians are well positioned to access biblical and theological resources required to negotiate these concerns constructively. After describing spiritual danger and negative reverence, I turn to assess one method that US evangelicals have promulgated globally since the 1970s to address spiritual danger – the model of power encounter – before exploring alternative biblical and theological resources that offer a more constructive approach to engaging unfamiliar spiritual forces. The aim of this paper is to rehabilitate the fear of spiritual danger and move it toward a more balanced and curious discernment of spirits, and to shift from a negative to subjunctive reverence that is both hopeful and cautiously ‘playful’.

Gender equality is still an international concern and focuses on areas such as society, fiscal, politics, and spirituality. Gender injustice is not only an individual suffering but also shakes the harmony and stability of society. This study seeks to evaluate biblical teachings from both the Old and New Testaments as sources to support gender equality and promote global peace. This study uses a qualitative approach using hermeneutic and thematic analysis, collecting texts from scripture and comparative theology. The research data shows that it is necessary to integrate the complementary relationship between men and women and the implementation of servant leadership, so as to promote a more just and integrated global peace.

Hindu Mission, Christian Mission: Soundings in Comparative Theology

Abstract Within comparative theology, the Hindu doctrine of avatāra has traditionally been compared to the Christian doctrine of the incarnation, both of which are expressions of divine embodiment in creaturely form. This article, however, contrasts the doctrine of avatāra with a reading of the incarnation that frames the latter within the broader context of kenoticism developed primarily in modern Christian theology. I argue that this approach (a) alleviates some of the difficulties encountered by the traditional comparison of avatāra with the incarnation and (b) highlights some noteworthy but easily missed dimensions present in the doctrines of both faith traditions. This is established through a comparison of two stories of young Kṛṣṇa and their display of divine play, līlā, with Hans Urs von Balthasar's kenotic reading of both the intratrinitarian relations and the metaphysical structure of finite beings. In this way, the article, on the one hand, alleviates the discrepancies about the number of divine descents and the link between these and the world's creation and metaphysical constitution, and, on the other hand, highlights how the Hindu notion of līlā and Christian kenotic readings intend to express the dialectic of divine sovereignty and accessibility in a philosophically and theologically responsible way.

Abstract One of the ways in which the process of learning may occur in comparative theology is through reinterpreting the data of one religion through the philosophical framework of another. This type of learning mainly takes the form of Christian theologians reinterpreting the contents of Christian faith through Asian philosophical frameworks. John Keenan, for example, has devoted his career to interpreting biblical texts through Madhyamika and Yogacara philosophies, and Raimon Panikkar has used Advaita Vedanta to develop his Christian philosophy. This crossing of philosophical boundaries has yielded much creative theological insight. But in this process of interpretation, certain elements of Christian faith may be lost or compromised. This article seeks to take stock of this process of inter‐religious or cross‐religious hermeneutics, and the possibilities and limits of interpreting one religion through the philosophical framework of another.

The concept of God is central to the three major Abrahamic religions: Judaism, Christianity, and Islam, each of which upholds the belief in a single, supreme deity. However, the definition and interpretation of God vary significantly across these faiths. This study conducts a comparative theological analysis from an Islamic perspective of how these religions define and conceptualize God. Using scriptural analysis as the primary method, this research examines the attributes, nature, and theological significance of “God” as presented in the sacred scriptures. The study identifies common themes such as the oneness of God, divine attributes, worship practices, and interfaith dialogue. By exploring these variations and similarities from an Islamic viewpoint, this paper argues that a well-informed understanding of different religious perspectives on God can foster interfaith dialogue and communal harmony in society. The findings contribute to comparative theology by providing a framework for engaging with diverse theological traditions while respecting the unique beliefs of different religious practices.

There is a long and complex history of Christian–Muslim engagement, one which is fraught by socio-political tensions and complicated by fear. Theological tensions likewise contribute to the sibling rivalry between these Abrahamic faiths. Accounting for fundamental theological differences between Islam and Christianity, and noting a potential dichotomy between apologetic-style and interfaith engagement, this article contends that effective Christian–Muslim relations must navigate both opposing truth claims and efforts to seek peace. Consequently, comparative theology is critically evaluated, from an evangelical Christian perspective, as a potential mediating approach. In considering the complex relationship between comparative theology and theology of religion, and indeed, between theology and ‘people of faith’, recommendations are formulated with a view to contributing to effective Christian–Muslim relations. The overall aim of this research therefore is to explore approaches to developing more effective Christian–Muslim relations, with a specific focus on comparative theology. While motivated by and accounting for a personal Christian–Muslim sibling relationship, the research method predominantly references academic literature, with sections structured by an amended version of Osmer’s four-task model of practical theology. Findings from this research discern that comparative theology is not quite the mediating approach sought; however, its potential contribution towards a ‘hybrid approach’ is explored. The implications of this article seek to encourage orthodox Muslims and evangelical Christians to engage in comparative exchanges that employ a balanced and in-depth approach to understanding our respective faiths. Finally, this article emerges from within the UK; therefore, discussions presented may be differently received by evangelical Christians operating out of divergent biographical contexts.

This paper explores the theological framework of Maturidiyah and its compatibility with the Shafi’i school of thought, focusing on ways to bridge the understanding and acceptance of Maturidiyah principles among Shafi’i adherents. Both theological traditions share a Sunni foundation, yet they differ on key issues such as the role of reason in faith, the concept of divine attributes, and the interplay between predestination (qadar) and free will. The study emphasizes the importance of highlighting shared values, such as the commitment to Ahl al-Sunnah wa al-Jama’ah and the balance between textual evidence (naql) and rational inquiry (aql). It argues that Maturidiyah theology’s rational approach to faith and its nuanced view of divine justice and human agency can enrich the spiritual and intellectual framework of Shafi’i believers without undermining their core principles. Through historical analysis and comparative theology, the paper provides strategies for presenting Maturidiyah as a complementary perspective rather than a conflicting one. Practical recommendations include inter-school dialogues, educational programs, and mentorship initiatives led by scholars grounded in both traditions. Ultimately, the paper underscores the significance of fostering unity and mutual understanding in addressing contemporary challenges faced by the Muslim community.

precis: This essay explores the use of friendship as a method in interfaith relations and comparative theology for strengthening interreligious relations and fostering mutual understanding. For Roman Catholics, friendship offers an ecclesial dimension waiting to be developed in a post-Vatican II ecclesiology. Friendship captures the wider ecumenical spirit of the Council. The essay explores some key philosophical notions of friendship and the use of friendship in various interfaith initiatives and in comparative theology, specifically through the work of James Fredericks. It concludes with a call for an ecclesiology of friendship to bolster these initiatives further in the Catholic Church.

Introduction. The article examines some activities of Russia’s leading spiritual institution — Kazan Theological Academy — which was training missionaries throughout the mid-nineteenth to early twentieth centuries. Goals. The article seeks to characterize research endeavors of the Academy’s students in the field of Buddhism. Our review and analysis of term papers attest to Russian spiritual institutions adopted elements of classical comparative theology — including denunciation of other doctrines, description of Christianity’s superiority over other faiths — and taught would-be missionaries certain methods of converting non-Russians to Christianity. Materials. The study focuses on archival documents contained in Catalogue 2 of Collection 10 (‘Kazan Theological Academy’) at the State Archive of Tatarstan, and is first to introduce the latter into scientific circulation. Results. A total of 62 documents happen to deal with the topic under study within Catalogue 2. Term papers authored by students of Kazan Theological Academy indicate their appeals to the theme of Buddhism were fuelled by practical concerns. Materials covering various aspects of Buddhism and translations of Buddhist religious texts proper are of undoubted interest. Conclusions. In the mid-nineteenth to early twentieth centuries, a distinguished school of comparative theology took shape in K azan. The students would turn to theoretical and methodological foundations of new trends in religious studies (European religious teachings and comparative theology), meticulously investigate historical documents and primary sources, undertake prominent efforts of translating Buddhist religious texts to conduct comprehensive research that has no analogues in theological science. Competent argumentation, convincing logic of presentation, critical insights into both Christianity and the alien (to them) Buddhist doctrine were characteristic of those works. The subject of research would be explicitly comprehended and carefully explored by the authors. Many such studies in comparative theology actually aimed at denying Buddhism the status of religion, which is evidenced by their titles. The Revolution and subsequent closing of Kazan Theological Academy interrupted the scholarly traditions of an oldest spiritual institution but its legacy in the form of students’ term papers is still of utmost interest and needs further study.

Comparative theology involves the systematic theological engagement with the teachings and practices of another religious tradition. This raises numerous epistemological questions, which may focus on the possibility of genuine understanding of other religions, on the status of truth in other religions, on the process of discernment of truth in those religions, and on the changes occurring in the contents of teachings and practices when transposed from one religious tradition into another. Addressing these questions requires engagement with the methods and approaches of religious studies, theology of religions, as well as critical engagement with examples of comparative theology. This article touches upon these questions by focusing on developments within Christian comparative theology. KEYWORDS: Comparative theology. Inclusivism. Empathy. Truth. Discernment. Transformation. Appropriation.

In this essay, we review and critique the Moyaert-D’Costa debates as a way of answering a pivotal question still very much pertinent to contemporary biblical scholarship: to what extent, if at all, can the tensive relationship between faith identity and openness to other faiths be realized. We begin by reviewing Moyaert’s initial argument that various soteriological models within the theology of religion assume this problem can and should be solved a priori through hermeneutical openness. The model of comparative theology, on the other hand, questions this a priori assumption that hermeneutical openness is the precondition for soteriological openness

Abstract Comparative theology originally developed from the encounter with Eastern religions. As a result, it lacks concrete theological discussions with other religions in their theological self-understanding. While the theology of Israel has seemingly always been a breaking point for all theologies of religions, the article aims to show that Qurʾanic theology also holds its own challenges for Christianity, which must be addressed in contemporary comparative theological research. Especially the insight that many Qurʾanic interventions in Christological debates are dependent on a critique of the imperial political theology of Byzantium challenges traditional views on Muslim-Christian relations. But also recent ecumenical approaches to the Qurʾanic theology of Abrahamic religions have to be reflected.

This essay offers a comparative theology between the politics of the church and the theology of liberalism. In the fraught conversations about the church and politics in our present-day context, this essay offers a way forward that avoids the pitfalls of anachronistic readings of the New Testament, the coopting of theology by partisan ideologies, the emptying of Christian claims of their distinctive theological idioms, and the desire of the church to be in control. Drawing on recent scholarship on the theology of political liberalism and classical conceptions of the church as polis, this essay brings the politics of the church and the theology of liberalism into a critical comparative dialogue. It offers a helpful way forward for church leaders who seek to be faithful to the politics of the church and engaged in the world in these divisive times.

The Wiley Blackwell Companion to Comparative Theology: A Festschrift in Honor of Francis X. Clooney, S.J., edited by Axel M. Oaks Takacs and Joseph L. Kimmel

Abstract In recent decades, numerous analytical and conceptual discourses have arisen in support of a shift toward comparative and multireligious frameworks for the study of religion. These include critiques of conventional mono-religious approaches to the anthropology of religion, vibrant discussions around comparative theology and multiple religious belonging, and the emergence of interreligious studies as a field. This article explores these and similar scholarly shifts in relation to the field of world Christianity. The aims are to bring these discussions to bear on the work of world Christianity scholars and to argue that world Christianity would do well to engage them as a way of solidifying its grounding in religions beyond Christianity.

God, Īśvara, and the Brahman: A Case for a Post-Perennial Comparative Theology

Since Christian values have lost their monopoly position in postmodern European societies, a diversity of world views has developed. This has led to an understanding of a common set of values becoming a challenge, including in the school sector. Religious education, in particular, has the important task of supporting pupils in dealing with the diversity mentioned above responsibly. In the face of crises, the challenge of maintaining a constructive and respectful social dialogue becomes particularly relevant. Thus, the question emerges concerning whether and how a common spirituality can be built regarding leadership in secondary education. This study investigates whether the guiding principles of compassion and comparative theology suit the challenges of the aforementioned spiritual heterogeneity. Its focus lies in the common goal of overcoming global crises, such as the COVID-19 pandemic and warlike violence, to achieve a shared responsibility for the planet. This is exemplified through the practical implementation of the Erasmus+ project “yEUr Water – Row on it! Care for it!”, which aims to raise awareness of water preservation within schools across several European countries. It is found that the guiding principle of compassion, along with comparative theology, proves crucial in navigating spiritual heterogeneity, recognizing diverse beliefs, fostering unity, and acknowledging differences within worldviews.