Theology and Non-western Philosophy
Notes
[^1] Clooney, F.X. (2007),‘Comparative Theology’, in J.Webster, K.Tanner and I.Torrance (eds) The Oxford Handbook of Systematic Theology. Oxford:OUP, p. [^657]: For useful introductory surveys see this article and Clooney (1995), ‘Comparative Theology: A Review of Recent Books’ in Theological Studies 56.3, 521-550.
[^2] As made for instance by D’Costa, G. (2003), ‘Christ, Revelation and the World Religions:A Critical Appreciation of Keith Ward’s Comparative Global Theology,’ in ed. Bartel, B.T., Comparative Theology: Essays for Keith Ward London:SPCK, pp. 33-[^43]:
[^3] For these issues, see Clarke, J.J. (1997) Oriental Enlightenment: The encounter between Asian and Western Thought. London and New York: Routledge
[^4] The classic statement of post-liberalism is Lindbeck, G. (1984), The Nature of Doctrine:religion and Theology in a Postliberal Age. Philadelphia:Westminster Press
[^5] Articulated, for example, in the work of the moral philosopher, Alisdair Macintrye, in Macintyre, A. (1988) Whose Justice? Which rationality? London:Duckworth and (1990) Three Rival Versions of Moral Enquiry London:Duckworth and with specific reference to interreligious engagement in D’Costa,G. (1993), ‘Whose Objectivity? Which Neutrality? The Doomed Quest for a Neural Vantage Point from which to Judge Religions’ in Religious Studies [^29]:1, 79-95
[^6] Such as the twentieth century ‘Calcutta School’ of Jesuit Indologist missionaries and their successors. See Halbfass, W. (1988), India and Europe: An Essay in Understanding. New York:SUNY
[^7] See the various articles in (2004) ‘Aquinas in Dialogue’ Modern Theology [^20]:1, and Ganeri, M. (2007) ‘Catholic Encounter with Hindus in the Twentieth century: In Search of an Indian Christianity,’ in New Blackfriars 88, 410-432 ‘Knowledge and Love of God in Ramanuja and Aquinas,’ in Journal of Hindu Christian Studies 20, 4-1, (2010) ‘Two Pedagogies for Happiness: Healing Goals and Healing Methods in the Summa Theologiae of Thomas Aquinas and the Sri Bhasya of Ramanuja’ Royal Institute of Philosophy Supplement. 66
[^8] For a detailed consideration of this, see D’Costa, G. (2009), Christianity and World Religions. Disputed Questions in the Theology of Religions , Oxford, Wiley-Blackwell, pp. 34-55
[^9] Burrell,D. C.S.C. (1993), ‘ Aquinas and Islamic and Jewish Thinkers’ in N. Kretzmann and E. Stump (eds) The Cambridge Companion to Aquinas. Cambridge:CUP p. 61
[^10] For example, Gilson, E. (1955) History of Christian Philosophy in the Middle Ages. London:Sheed and Ward; McGrade, A.S. ed (2003) The Cambridge Companion to Medieval Philosophy. Cambridge:CUP
[^11] For this text and Aquinas’ engagement with it see, Hess, C.R O.P. and Taylor, R.T. (trs) (1996), St Thomas Aquinas Commentary on the Book of Causes. Washington: CUA and Burrell (2004) ‘Thomas Aquinas and Islam,’ Modern Theology, [^20]:1 71-90.
[^12] Summa Theologiae 1a [^1]:2
[^13] S.T.1a [^1]:8 c. and ad 2
[^14] S.T.1a [^1]:8 c. and ad 2; Summa Contra Gentiles 1.2.3
[^15] S.C.G. [^1]:2.3
[^16] S.C.G [^1]:6.4
[^17] For example, Burrell, D. (1986) Knowing the Unknowable God: Ibn-Sina, Maimonides, Aquinas. Indiana:Notre Dame; (1993) Freedom and Creation in Three Traditions. Indiana:Notre Dame
[^18] Burrell (2004) p. 73
[^19] (2004) pp. 73-4
[^20] (2004), pp. 74-5
[^21] (1986), pp. 19-50; (1993), pp. 62-70
[^22] (2004) pp. 71-90
[^23] (1986), pp. 51-70, 92-108, (1993), pp. 70-[^79]:
[^24] Clooney, F.X. S.J., (1993) Theology After Vedanta New York:SUNY, (1996) Seeing Through Texts. New York:SUNY, (2002) Divine Mother. Oxford:OUP, and (2009) Beyond Compare. Washington: Georgetown University Press (2001) Hindu God, Christian God. Oxford:OUP, (2010) Comparative Theology:Deep Learning Across Religious Borders Oxford:Wiley-Blackwell
[^25] See, for instance, Clooney (1993), pp. 70-75; (2007), pp. 77-82
[^26] Especially, Clooney (2001) Hindu God, Christian God. Oxford:OUP
[^27] (1993), pp. 1-14
[^28] (1993), pp. 4-6
[^29] (1993), pp. 37-152
[^30] (1993), pp. 153-186
[^31] (1993), pp.187-206
[^32] (2001), pp.7-12
[^33] (2001), pp. 168-181
[^34] (2001), pp. 29-61
[^35] (2001), p. 60
[^36] (2001), p. 163; see also (2007), p. 653
[^37] For instance, (1993), pp. 149-152; (1996), pp. 42-47; (2009), pp. 139-142
[^38] Something rightly observed about Clooney and other comparative theologians by D’Costa (2009),
[^39] For instance, Clooney (2010), pp.15-16
[^40] (2001), pp. 185-196
[^41] Ward, K. (1994) Religion and Revelation, (1996) Religion and Creation , (1998) Religion and Human Nature and (2000)Religion and Community. Oxford:OUP
[^42] (2000), p. 339
[^43] (1994), p. 37
[^44] (1994), p. 1
[^45] (1994), p. 7, 36
[^46] (1994), p. 48
[^47] (1994) p. 40
[^48] (2000), pp. 340-[^1]:
[^49] (2000), p. 339
[^50] Ward, K (1998) Concepts of God Oxford: Oneworld, originally published as (1987) Images of Eternity. London: DLT
[^51] (1996) pp. 282-284
[^52] As he states in his review of his life and work in ed. Bartel, T.W. (2003), p. 195-197
[^53] (1994), pp. 317- 324
[^54] D’Costa, G. (1993).
[^55] For a fuller examination of the problematic relationship between the practice of traditional Christian theology and that the study of religion in the modern secular university see, D’Costa, G. (2005) Theology in the Public Square Oxford:Blackwell. Many contemporary comparative theologians work as academics without no substantial belonging or accountability to a Christian tradition, as acknowledged, for instance, by Clooney in his survey of comparative theology and its practitioners. See Clooney (2010).
[^56] Something, for instance, which Macintyre has drawn attention to and explored in (1988), pp. 370-[^388]:
[^57] See note v.