By E. Luther Copeland
Why this booklet - in particular due to the fact there are numerous books facing an analogous topic? One solution is that the majority Christians are curious about a reason for helping Christian missions between foreign religions and cultures, in the event that they can accomplish that with integrity and with justification for wholehearted appreciate for the opposite religions and the cultures knowledgeable by means of them. This ebook intends to supply simply one of these intent, to illustrate that you could confirm the Christian venture the world over and interculturally with no diminishing both the significance of excellent interreligious relationships or the popularity of the value of the key religions.
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Extra resources for A New Meeting of the Religions: Interreligious Relationships and Theological Questioning
Sample text
Professional theologians who read this volume will readily discern that I am not a systematic theologian. I am a missiologist and a missionary practitioner who, along with courses in missiology, has taught history of religions for several years but cannot claim to be a specialist in that field. Whether my professional identity is an advantage or disadvantage my readers will judge. Therefore, this is not a book for specialists, except that I believe that my suggestions concerning categories and methodology will be of interest to specialists in theology and the history of religions as well as to missiologists.
Or the Dhamma in the Buddhist14 (Dhamma [Dharma] translates Page 13 Logos in the Gospel of John in the Burmese Bible, in one of the translations in Sri Lanka, 15 and possibly in other translations in the Buddhist context). 19 Nevertheless, most of these Christian theologies of Africa and Asia, although important in their own right, and although seeking to relate the gospel to their own religious heritages, are not attempts at a theology of religions, and that is what this book is about. A few do make such an attempt, and they deserve and receive some representation in this book.
Especially do some seem eager to be known as pluralists, and others non-pluralists. Toward New Categories If we must have categoriesand probably they are necessarythey should be more broadly defined, and it should be recognized that not all of them are mutually exclusive. With tentativeness, therefore, I suggest the following, taking care not to associate them with any particular scholars: Negativism is the viewpoint that sees nothing, or almost nothing, good or affirmative in the other religions, and no possibility of salvation for their adherents, except maybe for some rare exceptions.
