1 edition of Buddhist-Christian dialogue as theological exchange found in the catalog.
Revision of authors thesis (Ph. D.)--University of Wales, 2013.Includes bibliographical references (pages 231-240) and index.
|The Physical Object|
|Pagination||xvi, 128 p. :|
|Number of Pages||43|
|Part 1. Contemporary Buddhist-Christian dialogue and the issue of doctrinal presuppositions. Buddhist-Christian dialogue in the context of the three classic theologies of religions exclusivism, inclusivism and pluralism and comparative theology as a new approach to interfaith dialogue An examination of doctrinal presuppositions in Mahayana Buddhism as a foundation for assessing Buddhist-Christian dialogue: human perfection as Buddhahood An examination of doctrinal presuppositions in Orthodox Christianity as a foundation for assessing Buddhist-Christian dialogue: human perfection as deification A revisiting of pluralism in light of the doctrinal foundations of Orthodox Christianity and Mahayana Buddhism and its impact on Buddhist and Christian dual belonging part 2. A critical assessment of the founding fathers of contemporary Buddhist-Christian dialogue as a lead towards comparative theology. Kitaro Nishida (1870-1945): the first modern Japanese philosopher encounters Christianity Keiji Nishitani (1900-1990): defeating Western nihilism with the resources of Zen Buddhism Masao Abe (1915-2006): the work of a Zen apostle to the Western world John B. Cobb Jr. (b. 1925): process theology as a resource for renewing both Buddhism and Christianity Comparative theology and Buddhist-Christian dialogue Conclusion.|
This book is intended to encourage the use of comparative theology in contemporary Buddhist-Christian dialogue as a new approach that would truly respect each religious traditions uniqueness and make dialogue beneficial for all participants interested in a real theological exchange. As a result of the impasse reached by the current theologies of religions (exclusivism, inclusivism, and pluralism) in formulating a constructive approach in dialogue, this volume assesses the thought of the founding fathers of an academic Buddhist-Christian dialogue in search of clues that would encourage a comparativist approach. These founding fathers are considered to be three important representatives of the Kyoto School--Kitaro Nishida, Keiji Nishitani, and Masao Abe--and John Cobb, an American process theologian. The guiding line for assessing their views of dialogue is the concept of human perfection, as it is expressed by the original traditions in Mahayana Buddhism and Orthodox Christianity. Following Abes methodology in dialogue, an Orthodox contribution to comparative theology proposes a reciprocal enrichment of traditions, not by syncretistic means, but by providing a better understanding and even correction of ones own tradition when considering it in the light of the other, while using internal resources for making the necessary corrections. -- File Size: 5MB.
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Kennedy, SJ Peter Lee Francis Cardinal Arinze Jan Van Bragt Brian Metcalfe July 22-27, 1996 Fr. Doi was an observer for the United Church of Japan at the Second Vatican Council. This was understood by the Trappist monk and author Thomas Merton, for example, as he attempted to appropriate Zen Buddhist insights.
Buddhism must be included: like Christianity, it ought not to be misrepresented or caricatured, its views of the world and the self stand over against those of Western secularism and Christianity. The biblical fall story, he insisted, can no longer be regarded as an explanation of evil, but only as an exemplification of its structures. While the phenomenon of religious acculturation has generally focused on Western religions in non-Western contexts, this volume deals predominantly with the acculturation in the United States.
Religions seek ultimate transformation, and their paradigms need to be appraised from this perspective. Often the monastics give examples of surprise messengers they encountered or spiritual nourishment they received along their paths to God. His concern is that Buddhist and Christian spirituality stand over against a simply secular approach. These new religions are also active in Hawaii. He argues that as problems like the technological devastation of the natural world, the shrinking of Buddhist-Christian dialogue as theological exchange governance through the expanding powers of financial institutions, and the expropriation of alternate cultures of health and education spread freely through traditional civilizations across the world, religious and philosophical responses can no longer afford to remain territorial in outlook.
Returning from Honolulu, I was reminded of the experience of my home congregation. When I visited Doi in Kyoto early in 1983, he arranged several meetings for me. Fredericks Interview with Fok Tou-hui Jim Pym Kazuyoshi Tanaka Frank Livesey Los Angeles Interreligious Group Michael Barnes Ernest M.
CRITERIA OF DISCERNMENT FOR INTERRELIGIOUS DIALOGUE.
As a result, my research has to start there, with the Kyoto School of Philosophy and its most important representatives. It stands in contrast to that of his colleague at Claremont, John Hick, who turns away from this theme, essentially leaving it out in the dialogue among world religions. Interreligious Dialogue Series 5 by Catherine Cornille, Jillian Maxey.
So, Many thanks and Thank GOD! Buddhist-Christian Dialogue Buddhist-Christian Dialogue Message to Buddhists for the Feast of Vesakh, from the Pontifical Council for Interreligious Dialogue: -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- Akihi Muto Matteo Nicolini-Zani Helene L.
Zen Buddhism has been accused of carrying such a position to an extreme, and of anti-intellectualism, But Masao Abe, now teaching at the University of Hawaii, made it clear that Zen is not a reductionism. This, I am persuaded, is the closest we can come to a ground for thinking reasonably and acting as true-to-life as we can. Adeliyn rated it had been amazing. Whether recalling the experience of being chased through the Grand Canyon Buddhist-Christian dialogue as theological exchange a bighorn sheep, swimming with sharks off the coast of British Columbia, watching a peregrine falcon perform acrobatic stunts at 200 miles per hour, or engaging in a tense face-off with a mountain lion near a desert waterhole, Craig Childs captures the moment so vividly that he puts the reader in his boots.
Exclusivism cannot be called a.
Doi has shown his amenability in a practical way.
Things do not just reveal parts of the world to me; they also tell me something of how I see what I see, and who it is that does the seeing.
But first of all I need to present the historical context in which.