By Charles B Seelig Professor Richard Kearney, Eileen Rizo-Patron
The major bet of Traversing the guts - trips of the Inter-religious Imagination is non secular imaginary working on the point of metaphor, narrative, image and epiphany can traverse the borders of dogma and beliefs and open real conversations among knowledge traditions. like any hermeneutics of the guts, this trip starts to spread in a concrete area and time: the interreligious convention at Bangalore in June 2007. whereas this assortment doesn't declare to hide the spiritual traditions of all continents, its concluding essay on transculturation in Andean-Christian paintings highlights the significance of the North-South discussion as an important complement to the East-West one principally addressed within the ebook. As a decision to destiny trips and discussion, this quantity goals to speak the only seminal lesson discovered throughout the India convention: that during our 3rd millennium, religions can be inter-religious or they won't be at peace.
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It was Easter Week 1972 when her community at Pune celebrated the Eucharist in an especially meaningful way. It was significant for Grant that both Abhishiktananda and a Hindu Panditji were present on that occasion. ” Indian ways of worship and use of certain non-biblical scriptures were permitted. Āe aim was to seek out some common resonances for “complimentary readings”—texts in the Gospels that might “resonate,” for example, with the Upanishads and vice versa. Āis was not to underplay the way in which key words like “God,” “Creator,” or “heaven” could mean different things for Hindus and Christians, or to ignore the different historical claims made for the Gospels and texts like the Bhagavad-Gita (where Krishna and Arjuna, for example, are not intended as literal persons).
E Indo-Christian monastic way of life is an end in itself not a means [of conversion]” (see Du Boulay). One of the most important lessons that Abhishiktananda learned from his inter-religious immersion in Indian spirituality was, ultimately, that the old dualisms between spirit and flesh, immanence and transcendence, mind and body, which so bedeviled Western Christianity for millennia, could and should be overcome. And he believed that this could happen not by repudiating Christ or replacing him with an alternative Guru or Savior but in becoming more faithful to Christ’s own liberating message of Incarnation: “Āe human is spirit and flesh at the same time .
Things standing” may also refer to a rigid notion of religion that is enmeshed with the caste system. The temple, into which a lower caste person cannot enter, shall fall. Jnana, bhakti, and karma are not mutually exclusive streams. They generally tend to overlap with each other. Thus the mystic and intellectual who follows the jnana approach may also be drawn to aspects of bhakti and karma. And likewise, the followers of bhakti and karma may be enriched by jnana, and so on. I have often felt that the rise of a belligerent cultural nationalism is partly due to our inability to develop and nurture a strong sense of inclusive secularism.