This post concludes a brief series of reflections on Jay Ford’s The Divine Quest, East and West.
The Divine Quest: East and West provides an engaging, insightful, and balanced approach to considering the Ultimate in three (or four) major religious traditions. From the perspective of one most familiar with Christianity, I especially appreciated the way in which this book uses that tradition as something of a starting point for engagement with two traditions I am less familiar with, those of “Hinduism” and Buddhism. Throughout, I have been impressed by Ford’s consideration of context, conceptual development, and attention to methodological concerns involving reflexivity and the use of appropriate definitions and categories. The commitment to nuanced language and constant reminders of contextual contingency and the purposefully limited claims of this work have been both thought-provoking and helpful guides for my own work. While it would have been interesting to devote a bit more time to Judaism and/or Islam, I believe The Divine Quest will serve as a useful guide for exploring conceptions of ultimacy and the process of tracing the development of various religious imaginations. Continue reading
This post continues a series of reflections on Jay Ford’s The Divine Quest, East and West.
As part of The Divine Quest, East and West’s turn toward the East in Acts 4 and 5, this reflection deals with the Classical and Colonial periods of Hindu theology. In reviewing the schools of classical Hindu theology, Ford usefully highlights the central theme found in each major school: the attempt to reconcile the one with the many, demonstrating the importance that conceptions of the ultimate Brahman played in the development of the Hindu traditions (125). Effectively, only two major options existed: the Brahman was either impersonal and absolute or personal and theistic (128). The perspectives of Shankara (hierarchical monism) and Ramanuja (quasi-dualistic theism) mirror our earlier interaction with Taylor, again underscoring the similar ways in which even vastly different traditions conceive of the ultimate. I do not wish to argue that the Hindu traditions (or all other major religious perspectives) remains trapped within the dichotomy of monism and dualism, only to note that classical Hinduism appears to revisit some of the same concerns with which the monotheistic traditions have wrestled. Continue reading
A few weeks back I noted Jay Ford’s The Divine Quest, East and West (SUNY, 2016). Over the nest few posts, I want to offer a couple of reflections on this work, which I hasten to note I generally appreciate and find helpful for facilitating inter-religious dialogue and understanding.
In Acts 2 and 3 of The Divine Quest, East and West, Ford outlines conceptions of the ultimate found in Mahayana and Chinese Buddhisms, arguing that emptiness and Buddha-nature, respectively, serve as the Ultimate reality for these strands of Buddhist thought. In this reflection, I wish to engage the topic of textual authority and revelation within the forms of Buddhism discussed in these sections. Continue reading
History is contested. Though far from a novel statement, we often need to be reminded that the past is not as clean and easy as our history textbooks make it out to be. This is especially true in matters of religious history and conflict, where seemingly everyone wants to contribute their two cents to hot button issues. Occasionally, however, someone will produce a historical narrative that—while outside the mainstream—remains valuable enough to warrant consideration. Nasir Khan’s Perceptions of Islam in the Christendoms may be one such book. Continue reading