Comparative Essay Christianity And Islam

Comparative Essay Christianity And Islam-15
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.

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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.

One should also note Vatican II, particularly the , and its aftermath as the inspirational environment in which CT has flourished enormously.1 Many of CT’s modern practitioners, such as Francis X. Besides, the Roman Catholic identity of Clooney, Fredericks, Tracy, Panikkar, and Boston College inevitably call attention.

Lately, however, Muslim academics and Islamic themes have also been, in an explicit and self-proclaimed way, involved in CT practices.

He argues that all three are “self-consciously postliberal strategies” on the grounds that they all prefer particularity and plurality over commonality and final agreement.

Consequently, they seek to learn from and across differences and disagreements (Murray 2013).

Further, building upon the three works mentioned, I will compare these two modes of learning and discuss the issues of religious particularity and (un)translatability.

Finally, I will raise some points on the methods of SR and CT from a Muslim’s vantage point and present some initial results of my current comparative questioning/learning project.

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.

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