Theology of Religion

(English below)
    «Propuesta teórica» con que la Comisión Teológica Internacional de la EATWOT lanza el «Nuevo Paradigma Arqueológico-Bíblico», para su estudio académico y su utilización pedagógica y pastoral.
    A short but practical and pedagogical presentation (offprint) of the so called “new archaeological-biblical paradigm,” with an informative purpose, that may become a guide to start studying the theme, both individually or collectively, even as a pastoral instrument of education for the communities. Of course this is just a point of support, what is important is the direct study of the sources.

Il confronto tra il cristianesimo e le altre religioni oggi necessita di essere compreso e riconfigurato nel contesto della pluralità delle tradizioni religiose. Il pluralismo incide sulle culture e sulle società coinvolgendo il modo di pensare e le abitudini degli uomini e delle donne a tal punto da rendere inadeguate conclusioni superficiali in ordine all’interpretazione che i cristiani danno della salvezza e della sua capacità di universalizzabilità. Emerge, da un lato, l’esigenza di affrontare più attentamente la questione dello status teologico delle altre tradizioni religiose e, dall’altro, l’opportunità di sviluppare una nuova ermeneutica della fede rivelata che implica una trasformazione del cristianesimo e permetta ai cristiani di essere testimoni del Regno di Dio tra le culture e le religioni.

La mayor parte de los estudios sobre el conocimiento religioso suelen centrarse en sus aspectos teóricos. La atracción por la objetividad, característica de la modernidad, ha conducido a situar el conocimiento religioso en el contexto epistemológico de los saberes teóricos. Sin embargo, cuando observamos de cerca las religiones, nos damos cuenta de que, en buena parte, el conocimiento religioso tiene un carácter práctico, es decir, es un conocimiento que surge de la acción humana y que versa sobre la misma. A partir de esta hipótesis de trabajo he ido elaborando el contenido de esta comunicación, en la que intentaré bucear en los aspectos prácticos del conocimiento religioso.

181 "Es ist gleich tödlich für den Geist", schreibt Friedrich Schlegel im 53. Athenäum-Fragment, "ein System zu haben, und keins zu haben. Er wird sich wohl entschließen müssen, beides zu verbinden." 1 Auch Fundamentaltheologen (und nicht minder die Dogmatiker) stehen vor der ‚Systemfrage': Können Sie noch den Eindruck erwecken eine in sich geschlossene Totalität theologischer Spekulation zu präsentieren? Ist eine theologische Systematik, welche alles Differierende, Anstößige und Leidvolle, das sich in der erfahrbaren Welt findet, aufgehoben und vollständig integriert hat, nicht erschlichen? Mindestens ebenso fraglich ist, ob die verloren gegangene gesellschaftliche Verbindlichkeit und Plausibilität des Christentums durch ein emphatisches Bekenntnis einzelner oder charismatisch eingestimmter Gruppen substituiert werden kann. Der Kölner Fundamentaltheologie Hans-Joachim Höhn ist in seinem jüngsten Buch 2 von solchen vermeintlichen Gewissheiten weit entfernt. Problematisch ist ihm gerade "jener theologische Sprachgestus, der bekenntnisstark daherkommt und meint, sich damit jede dogmatische Vollmundigkeit erlauben zu können", wie Höhn schon in seiner Studie Der fremde Gott konstatierte 3 . Im Verlauf der Neuzeit scheint Gott ‚arbeitslos' geworden zu sein: Zur "Erklärung innerweltlicher Abläufe und Sachverhalte" ist er nicht notwendig (29f); als Instanz, moralische Normen zu begründen und den Verstoß gegen sie zu sanktionieren, wurde er ebenfalls überflüssig; mit dem Übergang von einer Metaphysik der Erkenntnis in eine funktionale Erkenntnistheorie erübrigt sich der Rekurs auf Gott nicht minder (28, 48). Die Rede von Gott scheint überflüssig zu sein, bestenfalls eine unverbindliche Beschäftigung in den wegen ihrer mangelnden Produktivität verdächtigen Augenblicken der Muße, seit der Frühaufklärung aber auch beargwöhnt als Residuum von Unwissenheit, Fanatismus und unerhellter Herrschaft.

India being a multi-cultural state in terms of religion, socio- economic and political; the search for ‘Cultural Integration’ is the call to integrate our theology to become fully theological praxis. Now, in a multi- religious context, how can we have ‘Cultural Integration’ where religion is part of culture which forms our identity and differences? How can we developed a better understanding in the midst of religious fundamentalism is the question that needs to be answered as ‘Unity of Humanity’ is also cultural integration within a diverse culture. Knowing that religion is one of the most important cultural formations, Fr. K.P. Aleaz tries to integrate his theology of religion in the search for religion symbiosis where religion and culture had an intimate relationship in presenting the Indian gospel from the Indian culture, which he termed as “Pluralistic Inclusivism.” This paper is an attempt to analyze the implication of K.P. Aleaz Pluralistic Inclusivism towards cultural integration.

Tomando como punto de partida las reacciones que suscitó la declaración “Dominus Iesus” se examina el contexto de este documento, su valor doctrinal y los antecedentes en otros documentos del magisterio de la Iglesia. Seguidamente se analizan sus principales afirmaciones en relación con la salvación. En relación con la cristología el documento responde a tres graves problemas soteriológicos: la consideración de Jesucristo como un salvador complementario, la separación del Verbo eterno y el Verbo encarnado y la separación de la acción de Verbo y la acción del Espíritu Santo. En los capítulos eclesiológicos la declaración sostiene que la Iglesia es sacramento universal de salvación y, aun aceptando que el bien y verdad presente en las religiones puede ser camino de salvación, se niega que las religiones en sí mismas sean vías de salvación.

Taking as a starting point the reactions that the declaration Dominus Iesus aroused, the context of this document, its doctrinal value and the background in other documents of the Magisterium of the Church are examined. Next, its main affirmations in relation to salvation are analysed. In relation to Christology, the document responds to three serious soteriological problems: the consideration of Jesus Christ as a complementary Savior, the separation of the eternal Word and the Incarnate Word and the separation of the action of the Word and the action of the Holy Spirit. In the ecclesiological chapters the declaration holds that the Church is a universal sacrament of salvation and, even accepting that the good and truth present in religions can be a way of
salvation, it denies that religions in themselves are paths of salvation.

In this paper it is argued that the typology in the theology of religions is not usefully constructed in strictly demarcated boundaries, but that the fluidity of the boundaries needs to be recognised. Employing previously expounded ideas a new vision for the typology as reflecting both theological positions with different agendas as well as representing four different ideal types (in a Durkheimian sense is argued) of tendencies. The tendencies are named as radical discontinuity, radical fulfilment, radical openness, and radical difference (respectively: exclusivisms, inclusivisms, pluralisms, particularities). The paper concludes by arguing that the typology is often wrongly criticized for not doing things it is not intended to, as it is an analytic tool rather than an aid to dialogue, but notes it can be usefully used in theological reflection.

Lansând o viziune interdisciplinară (elemente de istoria culturii și a ideilor, religii comparate, sinologie, teologie comparată, literatură comparată), China harului vă invită la o călătorie în profunzimea universului cultural chinez, în dimensiunea sa mitico-religioasă, privit prin ochii protagoniștilor contactului dintre lumea creștină europeană și cea chineză — misionarii ajunși în China din Siria în secolele VII-XIII, catolici franciscani și iezuiți în secolele XIII-XVIII, anglicani, ortodocși. Cartea oferă prima dată cititorilor români o amplă panoramă istorică a impactului — adesea dramatic — dintre cele două lumi. E totodată povestea uneia dintre cele mai frumoase aventuri ale spiritului din istoria umanității: epopeea întâlnirii a două mari civilizații care au evoluat, câteva milenii, aproape independent una de alta.
La temelia Chinei se află o semioză sacră, un model
arhetipal sau cod exemplar, care consacră o origine
mitică a poporului chinez și codifică o anume relație a
lui cu divinitatea. Această semioză exemplară traversează întreaga cultură chineză, ce stă sub semnul fulgurantului grafem, al oximoronicei hieroglife înscrise de divinitate în trupul unei muritoare prin zămislirea lui Fu Xi – legendarul inventator al scrisului și autor al Yi Jing-ului.
Rafinați și cultivați, manierați și erudiți, cărturarii Rú erau o elită intelectuală cu o noblețe dobândită prin studiu și cizelarea propriului caracter moral prin practicarea virtuților, în primul rând omenia și dreptatea. Termenul ce desemna virtutea, De 德, a fost echivalat și cu cel de har. În China antică termenul Rú 儒 avea sensuri ca delicat, moale, fraged, blând, a alina, a educa, fiind asociat cu purificarea rituală dinaintea ceremoniilor religioase pe care le oficiau ca „preoți” în dinastia Zhou, dar și cu natura lor amabilă, curtenitoare, conciliantă, ce contrasta cu duritatea și brutalitatea altor clase sociale precum războinicii. Mandarinii Rú cultivau Calea vechilor împărați-înțelepți, căutând să creeze o societate a armoniei, regulilor cuviinței, virtuților și guvernării binevoitoare. Inițierea ritual-religioasă, ceremonială, filosofică, științifică (astrologică, matematică, geomantică) și morală a clasei Rú era inseparabilă de cea a scrierii. Doar literații Rú aveau competența grafică: puteau descifra și desena caractere ce neinițiaților le păreau simboluri sacre. Dacă scrierea chineză va fi fost la origine o revelare a sacrului prin incizii și tușe de pensulă – o hierofanie grafică sau o grafofanie –, mai putem crea un termen pentru puterea clasei Rú – cel de grafocrație: puterea cunoscătorilor hieroglifelor. Rú erau stăpânii semnelor scrise. Scrierea ideografică privilegia o cultură de tip vizual, generând un tipar mental ce opera cu asocieri concrete, nu cu noțiuni abstracte. Îi putem numi așadar și optocrați, stăpânii vizualului.

Jacques Dupuis (1923-2004) was a Belgian Jesuit and one of the Roman Catholic Church’s leading theologians of religion. Dupuis’ magnum opus remains Toward a Christian Theology of Religious Pluralism. In that work Dupuis attempts to reconcile the particularity of Jesus with the universality of the divine Logos. In order to do so, he utilizes the classical logos ensarkos/logos asarkos distinction. Although Jesus Christ is the Son of God and represents the sacrament of God’s salvific will, he is limited by time and space and cannot exhaust the mystery of God. The surplus of mystery as well as God’s universal intention to save are carried by the logos asarkos, or Holy Spirit, who is also the Spirit of Christ. The Holy Spirit points to and culminates in the Christ-event, but is not limited to it, being found in all that is agapic in the world religions.

Dupuis’ controversial theology of religions has been much discussed in its theoretical aspect.  However, it has been largely neglected in its practical, evaluative aspect. This essay will attempt to answer two related questions. First, how helpful is Dupuis’ theology of religions if applied to a certain religion (in this case, Islam)? Second, what can we learn from the successes and failures of application? The questions are important; theology of religions exists as a discipline in order to assist Christians in their interactions with and evaluations of other faiths. Therefore, the success or failure of an applied theology of religions is one of the main determinants of its value.

The essay will conclude that the application of Dupuis’ theology of religions reveals several problems, chief among them an excessive irenicism and flawed hermeneutic of religions. Nevertheless, these flaws are rectifiable and Fr. Dupuis has made a magisterial, invaluable, and perhaps permanent contribution to the discipline.

Aproximación al significado de la expresión FRANCISCO CON ESA SUMARIO: 1. El desarrollo del concepto «vera religio». 2. La doctrina del Concilio Vaticano JJ y el magisterio posterior. 3. El significado de la expresión «religión verdadera». 4. El cristianismo, religión verdadera. 5. La verdad de las religiones. 6. La verdad del cristianismo y la verdad de las religiones. 7. Exclusivismo y relativismo, caminos sin salida. 8. Caminar juntos hacia la verdad plena mediante el diálogo. 2. Para la historia del concepto ver M. DESPLAND, La religion en Occident. Évolution des idées et du vécu, Fides, Montreal 1979; H. BOUILIARD, La formation du concept de religion en Occident, en Ch. KANNENGIESSER -Y. «The Thomis{» 52 (1988) 499-512. Este autor considera la crisis nominalista como responsable en último término del deseo de probar la verdad de la religión mediante argumentos puramente racionales, separados del contexto de la fe. 22. Cfr. H. HOLSTEIN, Aux origines de l'apologétique moderne. "La vérité de 14 religion chrétienne» de Duplessis-Mornay, en FACULTÉ DE THÉOLOGIE DE LYON-FOURVIERE (dir.), L'homme devant Dieu, vol. 2, Aubier, Paris 1964, pp. 235-248. Para du Plessis-Momay lo que importa es que la religión nos reconcilie con Dios.

Nuestra existencia entera se encuentra orientada hacia el encuentro final con Dios. También nuestro conocimiento de la verdad se encuentra situado en una perspectiva escatológica. En efecto, nuestro conocer, aun alcanzando la verdad, que es su objeto, espera poseerla en plenitud. Este planteamiento nos invita a la interrogación: ¿qué significado tiene la esperanza en alcanzar la verdad plena?, ¿qué implicaciones y consecuencias se derivan de ello? 1. CONCILIO VATICANO II, Const. Dogm. Dei Verbum, 8. 2. Relatio Hermenegildus Florit. De modis a Patribus Propositis, en Acta Synodalia Sacrosancti Concilii Ecumenici Vaticani Secundi, vol. 4, pars V, Typis Poliglotis Vaticanis 1978, p. 740. 3. Cfr. Dei Verbum, 8. 186 FRANCISCO CONESA 4. Cfr. L. ALONSO SHÖKEL, El dinamismo de la Tradición, en ID. (dir.), Comentarios a la constitución Dei Verbum, BAC, Madrid 1969, pp. 293s. 5. La Comisión doctrinal no aceptó la objeción de Mons. Parente, que proponía decir «plenitud del conocimiento de la verdad divina» (cfr. BETTI, U., La dottrina del Concilio Vaticano II sulla transmissione della rivelazione, Pontificii Athenaei Antoniani, Roma 1985, p. 184). 6. Dei Verbum, 8. 7. Cfr. CONCILIO VATICANO II, Const. Dogm. Lumen Gentium, 4.

Agama  cenderung  memenjarakan  Allah  dalam  rumusannya.  Bahkan,
bukan tidak mungkin kalau agama bisa menggantikan Allah - kalau ini
terjadi, inilah yang disebut pemberhalaan agama - Biarlah Allah tetap
menjadi  Allah  dan  agama - agama  menjadi  tanganNya,  membumikan
pembebasan bagi dunia

Brevísima presentación, en sólo 500 palabras, del llamado «paradigma pos-religional», la hipótesis de trabajo que la Comisión Teológica Latinoamericana de la EATWOT pone a debate tanto desde las ciencias de la religión como desde la teología. Véase la propuesta completa en eatwot.net/VOICES (número 1º de 2012), o directamente en: http://eatwot.net/VOICES/Voices-2012-1TheologicalProposalMultilingual.pdf



El Paradigma Pos-religional
JosŽ Mar’a VIGIL

Después de una época clásica de esplendor en la primera mitad del siglo pasado, la arqueología interesada por la investigación sobre los orígenes del judeocristianismo se ha transformado profundamente, hablándose, con diferentes enfoques, de una «Nueva Arqueología Bíblica».
    El autor llama «nuevo paradigma arqueológico», figuradamente, al conjunto tanto de esos nuevos enfoques como de los llamativos hallazgos arqueológicos encontrados, que desafían fuertemente la historicidad de hechos y de figuras bíblicas importantes, así como de la historia misma de los pueblos que han habitado secularmente la tierra palestina-israelí.
    La presentación de estos hallazgos hace hincapié especial en lo que llama «el relato detrás del relato», the story behind the story, las vivencias histórico-existenciales del pueblo que elaboró los relatos y tradiciones tanto del Primero como del Segundo Testamento, deteniéndose concretamente en explicitar lo que está en juego en la aceptación de este desafío de un «nuevo paradigma arqueológico-bíblico».
    En la parte final el autor esboza pistas de reflexión, desde la perspectiva de las ciencias de la religión, acerca del profundo y múltiple replanteamiento al que este nuevo paradigma arqueológico parece urgir.

In his study The Romanians. A Historical Summary, Mircea Eliade makes reference to the material and spiritual culture of the Geto-Dacians and of the ancestors. Taking over the thesis of Vasile Pârvan, the Romanian historian of religions, believes that Zal-moxis and his cult will prepare the Daco-Romans for embracing Christianity. Characterizing the Romanian Christianity, M. Eliade shows that his specifi city is given by his presence on this teritory,by the Dacian-Roman heritage, by the serenity, naturalness and the absence of any excess. The Romanians are considered to be a faithful, human, natural, vigorous and optimistic people who disregard any sickening exaltation of the so-called "mysticism", having as a dominant feature the common sense, kindness, tolerance and hospitality, which they show through the long exercise of suffering during history, these being also considered characteristics of the Romanian spirituality. A fundamental feature of the Romanian Christianity in Eliade's vision is that of "the cosmic Christianity", which he mentions in an early writing: "The fi rst duty of man", he said, "is the fi rst parable of God: his cosmization" (Soliloquies, p. 20). For Eliade cosmization is the harmony of man with everything that is concrete and unique outside of him, the ordination and the matching of the human rhythm with the rhythms of nature, integrating into a hierarchy, cosmicizing all the chaotic experiences. Keywords Mircea Eliade, the Geto-Dacian religion, the spirituality of the Romanian people, the cosmic dimension of the Romanian Christianity TEOLOGIA 2 / 2019 43 STUDIES AND ARTICLES

This paper sits within the field of Christian-Buddhist Comparative Theology and will explore the concept of the crucifixion in relation to Chinese Buddhist images of suffering bodhisattvas. While the bodhisattva is normally portrayed as placid and serene and to have transcended suffering, I will argue that some form of suffering is either implicit or demonstrated within various stories associated within specific figures, focusing especially on Dizang (Kshitigharba) and Guanyin (Avalokiteshvara). The way that these Bodhisattvas suffer may be an area for profitable exploration in terms of Christology in Comparative or Intercultural Theology. Given the limits of space the paper does not proceed to develop a new Christology, but rather presents the argument that the image of a suffering savior is not alien to the Buddhist world, at least in its Sinitic portions, and so opens the potential for developing such speculation.

[En español después]
    This is the presentation of the new Post-religious Paradigm proposed by the International Theological Commission of EATWOT after collecting data and answers to its Theological Consultation, all presented at the IV International Symposium of Theology and sciences of Religion held in 2011 at the Pontifical Catholic University of Belo Horizonte, Brazil.
    Esta es la presentación del nuevo Paradigma Pos-religional propuesto por la Comisión Teológica Internacional de la EATWOT tras la recogida de datos y respuestas a su Consulta Teológica, presentado todo ello en el IVSimposio Internacional de Teología y Ciencias de la Religión celebrado en 2011 en la Pontificia Universidad Católica de Belo Horizonte, Brasil.

Although the experience of religious diversity has always been a factor in the formation of Christian doctrine, the role of these experiences, and of embodied experience in general, as a source of Christian theology has been under-theorized. This essay introduces the aesthetic concept of rasa as employed in Hindu theology as a bridge to connect doctrinal development with the embodied texture of daily life with neighbors of other faiths. Rasa theory gives a nuanced account of the role of the senses, affects, and emotions in making meaning. Applied to the forms of dialogue named in Dialogue and Proclamation, it accounts for how particular kinds of shared religious experience are produced. As examples, the essay discusses experiences of peace and love in the dialogue of religious experience, fury in the dialogue of action, and compassion in Jesus’ own interreligious experience. Because sensory and affective experiences carry meaning, discernment of doctrine is already happening at the moment of encounter. The essay concludes with a brief sketch of implications for the theology of religious pluralism.

The question is usually approached through an analysis of the three major views regarding other faiths. We can't accommodate that discussion here, but let me point some of my earlier writings that deal with the views, viz pluralism, inclusivism, and exclusivism or particularism as preferably known.

Refusing to isolate Panikkar's concerns with the Hindu-Christian dialogue from much larger theological and biblical debates occurring in the period before and during the Vatican Council II, this book suggests that the unknown Christ of Christianity is the plastic representation of an insufficient degree of universality of the Church.

This paper uses Douglas Pratt’s typology of religious extremism and fundamentalism to argue that John Milbank’s Radical Orthodoxy employs styles of rhetoric and representation of the religious Other that have clear affinities with such ideologies. While clearly demarcating Milbank’s theology from what is normally termed fundamentalism or extremism, the paper shows that nevertheless similar rhetoric and judgements are employed that suggests that his theology is at best unhelpful, and at worst potentially dangerous. Focusing upon Milbank’s early work, the paper suggests that such rhetoric can be found through much of his writings, but notes that a different approach can be detected in his most recent writings. Suggestions for more productive modes of theological encounters with the religious Other are advanced, which suggest how the ideology of Radical Orthodoxy may be in potential sympathy with such ideas

Dorin Oancea's theological profile is very complex. While his friends and collaborators from different parts of the world know him primarily as a bridge-builder between Eastern and Western Christian traditions, for his students he is the author of a comprehensive religious-philosophical model that seeks to explain the whole complexity of religious life. This theological construct is anchored both in the tradition of Christian Orthodox thought, with strong Biblical and Patristic roots, and in the intellectual currents of his time, such as systems theory and communication theory, Jung's analytical psychology, credition research, ecological theory and practice, and in his own observation of religious dynamics. At the same time, Oancea's thinking is new and fresh, and presents us with an authentic theological achievement. Oancea is a scholar working with the methods and in the spirit of the Church Fathers. He does so consciously and with purpose: again and again he has emphasized that it is the duty of Orthodox theologians to pursue theological reflection in the spirit of the Fathers rather than a clinging to the letter. The Fathers of the Church, in tremendous gestures of intellectual courage and humility, were able to address the problems of their time in their own intellectual language and to present solutions arising from their confrontation with the Christian faith. Oancea aims to do the same, convinced that only in this way can he remain true to his theological vocation. While the preceding study by Codin Șimonca-Oprița has outlined the basis of Oancea's theological-philosophical model, I would like to address one of its high points here, namely Oancea's reponse to the central question of the Christian theology of religions, which examines the salvation of non-Christians from a Christian point of view. This has been a lifelong concern for Oancea, leading to the gradual construction of his own Christian-Orthodox theology of religions,which is a self-contained and fully articulated model, one that is unique in the Christian-Orthodox world. A central aim of this study is to promote this model by lifting it out of the relative obscurity of monographs and studies written mostly in Romanian.

Review of two recent English Language Books by Perry Schmidt-Leukel: God Beyond Boundaries: A Christian and Pluralist Theology of Religions (2017), and Religious Pluralism and Interreligious Theology: The Gifford Lectures - An Extended Edition (2017)

ABSTRAK
Al-Quran adalah mukjizat Rasulullah s.a.w dan petunjuk abadi bagi umat Nabi Muhammad s.a.w. Al-Quran memaparkan kisah para nabi dan rasul sentiasa berdialog dengan umat masing-masing dalam usaha menyampaikan kebenaran Islam. Ini menunjukkan dialog adalah medium yang sangat penting dalam menyampaikan agama dan mempertahankan kebenaran. Sudah pasti terdapat kata-kata kunci utama yang terkandung di dalam dialog para nabi dan rasul. Justeru, objektif artikel ini adalah untuk mengkaji apakah kata-kata kunci utama yang terkandung di dalam dialog para nabi dan rasul dengan umat mereka. Metodologi kajian ini adalah bersifat kualitatif yang menganalisis ayat-ayat al-Quran tertentu yang berkaitan dengan dialog para nabi dan rasul dengan umat masing-masing. Analisis berkenaan bertujuan untuk mengenalpasti kata-kata kunci yang menjadi teras utama dalam dialog tersebut. Hasil kajian mendapati terdapat enam kata kunci yang ditemui dalam dialog para nabi dan rasul. Kata-kata kunci tersebut dapat menjadi garis panduan kepada kaum muslimin dalam berdilalog dengan penganut agama lain.

ABSTRACT
Al-Quran is the primary source of Muslim. It compiles all things needed by human beings from the biggest matter to the smallest one. Even, there is also a compilation dialogue of prophets with their people who are not Muslim. It is shown that dialogue is one important part in Islam to deliver the message of Islam. Based on this statement, the objective of the paper is to analysis some of the requirements having in the Quran specifically in terms of the interreligious dialogue. The paper's methodology is qualitative which analyzing the quranic ayat that related with the prophets' dialogue. The result indicated there are six requirements of interreligious dialogue done by the prophets with their people. These six things that al-Quran thought us on how to prepare our selves in the dialogue with non Muslim and it should be the guideline now and after this.

Rémi Chéno è un teologo domenicano francese. Le sue opere ora si concentrano maggiormente sulla teologia cristiana delle religioni. Dal 2013 vive al Cairo e si occupa di teologia del dialogo interreligioso, oltre ad essere segretario generale dell'Istituto domenicano di Studi orientali. Questo breve testo si muove proprio nella linea di studi del teologo francese, interessato al campo della teologia delle religioni. In una riflessione per nulla accademica o desiderosa di delineare uno sviluppo di questa branca della teologia in modo scientifico e dettagliato, cerca in modo semplice, chiaro e originale di tracciare una strada nuova partendo da quello che la riflessione teologica ha fin qui tracciato. È importante provare a delineare nuovi sentieri di riflessione e di approfondimento, perché nella condizione sempre più evoluta di una postmodernità mutante anche la teologia deve saper rispondere alle esigenze di questo mondo che cambia, deve essere capace di avere un linguaggio giusto per il tempo in cui vive e per gli ascoltatori a cui vuole rivolgersi, senza mai snaturare il senso profondo del suo credo. Il titolo "Dio al plurale" evidenzia bene la condizione di oggi, quella di un mondo frantumato in cui anche la religione rischia di perdersi e di frantumarsi.

Henning Wrogemann, the Chair for Mission Studies, Comparative Religion, and Ecumenics at the Protestant University Wuppertal/Bethel, Germany, in A Theology of Interreligious Relations proposes to move away from a cognitive interpretation of the theology of religion and focus on “the phenomena at issue in real interreligious relations” (347). Wrogemann problematizes the existing interreligious models as “purely rational interpretive approaches” (21) that fail to consider the implications of diverse lived realities. Therefore, Wrogemann begins the book with an “obituary” (14) of the traditional threefold typology exclusivism, inclusivism, and pluralism (chapters one and two) and lays out an interdisciplinary discourse spanning thirty-five chapters divided into six parts, where knowledge is assembled from identity theories, social science theories, and theological inquires to propose a theology of interreligious relations.

The Encyclopaedia of the Qur'an, General editor Jane Dammen McAuliffe (Brill, 2001), my entry of "Anatomy in the Qur'an." An assessment of how scholars understood Qur'anic views anatomy, body, flesh, as it is related to pious believers and non-believers.

Cet article est une réponse en miroir à des travaux sur la théologie chrétienne de l’islam. Dans une étude analogique et complémentaire à celles des théologiens chrétiens, l’auteur tente de formuler un noyau de théologie islamique du christianisme, qui fait partie de la théologie islamique des religions. La question fondamentale est la suivante : que peut comprendre et apprécier un musulman des dogmes chrétiens, en particulier de la crucifixion, mort et résurrection du Christ ? De manière apolémique, l’auteur cherche à aller au-delà des formules théologiques pour trouver un sens spirituel commun et une éthique partagée. Dans ce contexte, l’éclairage que porte la théologie mystique islamique est très utile.