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While “text” referred to the Jewish scripture, “reasoning” was a reference to the intellectual methods and practices of philosophy and theology based on reason.
As Ulrich Winkler notes, CT “presupposes both theological reflection and religious experience—in one’s own and other religious traditions, intellectual discourse, and existential encounter” (Winkler 2011).
Based upon these descriptions, CT may be depicted as a comparative enterprise in search of truth and meaning that is based on faith seeking intellectual understanding and/or existential/spiritual experience.
He argues that both are “religious” in contradistinction to “consumerist” readings (Barnes 2011). Clooney, inspired by Ben Quash’s depiction of SR’s basic features of (italics are the author’s) argues that all four features also apply to CT.
However, as he also notes, the main distinction between the two practices is that SR is extroverted, explicitly conversational, and focuses mainly on scripture, in contrast to CT’s inclination toward individual, introverted reading, focusing on secondary theological writings (Clooney 2013). Murray also draws attention to family resemblances between SR, CT, and Receptive Ecumenism.
I plan for this descriptive work to stand as a preliminary to, first, an SR session that focuses on some Qur’anic verses and biblical accounts with probable progressivist view of history and, second, an in-depth study of the Islamic tradition in that light.
According to one of its contemporary practitioners, Francis X.
Consequently, I plan for this descriptive work to stand as a preliminary to, first, an SR session that focuses on some Qur’anic verses and biblical accounts with a probable progressivist view of history and, second, an in-depth study of the Islamic tradition in that light.
Over the past 20 years, Comparative Theology (CT) and Scriptural Reasoning (SR), two distinctive practices of interreligious—or dialogical—learning, have gained attention in both academic and non-academic circles.
This was, in fact, not a return to premodern and pre-critical thought, but a post-critical approach.
Christian theologians such as Daniel Hardy and David E.