As a teacher, I am regularly asked about Bible passages and the theology they convey. Sometimes the questions are straightforward; other times, not so much. Some time back, for example, as I was innocently trying to lead our community group through Romans 8:18-30, I was asked how to interpret verses 29-30 in light of that not-at-all-discussed-among-Christians topic of Predestination and Freewill. It happens.
The vast majority of the time, I am more than happy to dig into a text and explain what I think and why. Having been privileged to study under some brilliant Biblical scholars (and having read many more), I am all too eager to hold forth on the Scriptures, and I genuinely hope that my discussion helps those listening. However, in the past several years I have discovered a more fruitful approach to addressing these questions: walking through Bible passages with people and training them how to read and interpret wisely. Continue reading
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
In an age of easily-accessible information, misinformation abounds. In a world with more books, peer-reviewed articles, and professionals dedicated to understandings the intricacies of the past, present, and future of the universe, many people (perhaps even most people) are shockingly uninformed. While this paradox of unknowing plagues almost every field of human interaction and learning, it is especially acute within large portions of the Christian Church. To the detriment of their faith and witness, Christians of all types know strikingly little about the Bible and history of their Church. Not surprisingly, then, Christianity has developed its own set of urban legends, those stories which are commonly circulated as common knowledge despite their inaccuracy. To dispel some of these myths, David A. Croteau has penned Urban Legends of the New Testament: 40 Common Misconceptions (Nashville: B&H Academic, 2015), a clear and straightforward work which begins the process of clarifying and explaining away some of the most common misrepresentations of the New Testament. Continue reading
Diversity is fascinating. The world is a big (big) place, full of all sorts of people, places, and ideas. And while certain schools of thought have elevated “diversity” to a buzzword demanding de-institutionalization and the destruction of truth claims, the term does not have to be used in such disproportionate ways. In the historic Christian Church, for example, there has been much faithful diversity–faith and practice that differs according to people, place, and culture, but all faithful in proclaiming Christ as risen from the dead. Unfortunately, American Christians are often either generally unaware of forms of Christianity different than their own or they are staunchly convinced that such people aren’t Christians. While this post isn’t about addressing that particular issue, I do want to briefly note that this perspective has often carried over into considerations of ancient Christianity as well. Continue reading
There are many questions in life with the potential for multidisciplinary and eternal significance. Among these are such questions as “Is there a god?”, “Do right and wrong exist?”, and “What happens when we die?”  Theologian Maurice Wiles adds to this list yet another question in his book titled What is Theology? To begin this work, Reverend Wiles defines theology as “reasoned discourse about God.” If the term theology is broken down into its semantic parts, “theos” means “God” and “logos” means “word” or “reason.” Therefore the definition of the Oxford English Dictionary is fitting: “the study and nature of God; religious beliefs and theory when systematically developed.” Continue reading