Abhiṣiktānanda: A Reception History1

In this article, I present an evaluation of the scholarly reception history of Abhiṣiktānanda. I argue for an identifiable threefold division in Abhiṣiktānanda scholarship: the earliest biographies and appraisals focused on his ‘spiritual search;’ a second wave of scholarship stressed Abhiṣiktānanda’s role as a pioneer in the interreligious dialogue; and, most recently, a third ‘turn’ has emerged in which a generation of scholars are concentrating on ‘internal’ Christian doctrinal critiques of Abhiṣiktānanda’s theology. I also suggest that today’s escapable and perplexing Abhiṣiktānanda is not necessarily the same Abhiṣiktānanda who inspired scholars in the past

Buddha, Bhakti, and Brahman: Sebastian Kappen S.J.’s Dialogue with Indian Religions

This article analyzes how Sebastian Kappen S.J. (1924-1993), a social thinker and one of the most radical Indian liberation theologians, related to Indian religions. It argues that Kappen, in spite of his criticism of the caste system, also found inspiration in Hinduism. He especially appreciated the ontic and cosmic understandings of transcendence and immanence, the inclusive interpretation of the divine, and the religious approach to nature. In addition, Kappen also valued other Asian religious traditions, such as Buddhism and the Bhakti movement. Being an anti-institutional and anti-hierarchical progressive theologian, Kappen used Indian religions as a challenge to his own Christian faith

Book Review: \u3ci\u3eThe Problem with Interreligious Dialogue: Plurality, Conflict, and Elitism in Hindu-Christian-Muslim Relations\u3c/i\u3e

Book review of The Problem with Interreligious Dialogue: Plurality, Conflict, and Elitism in Hindu-Christian-Muslim Relations. By Muthuraj Swamy. London: Bloomsbury Academic, 2016, xvi + 230 pages

Guru Nanak Devji's teachings in the context of inter-faith dialogue in India

First, why I have avoided to use in this paper the expression ‘the Composite Culture’, which even is used in our Constitution of India to describe unified one culture of our country.1 It is because such a demand is not only against one of the basic realities of our Indian way of life, it also goes against the divine will, which was and is behind this created world with different shades and colours. In this regard the following observation made by Dr. Ram Singh is also noteworthy: It is debatable issue whether there is a separate entity called “composite culture” of India, or it is merely the interaction of various cultures which, instead of resulting into an integrated culture, are still in a position to maintain their separate identities. Beside what Dr. Ram Singh says, the reality is that multi or pluralism is part of our Indian or even Asian way of life. It is quite a different thing, if some of us are not willing to accept this truth. But it is still there, in the form of multi-cultures, multi-languages, multireligions and multiethnicities. Therefore the question of ‘composite culture’ is not only debatable, but also a doubtful principle, unless we are willing to take it as an eschatology reality. I do not intend to deal with this point in detail here, because of the time factor. But we may be able to come back to this question of ‘composite culture, in our discussion if you will wish to do so. ..

The Theological Misappropriation of Christianity as a Civilizing Force

The theological misappropriation of Christianity as a civilizing force occurs when individuals convert to Christianity due to deception that ignores the faith-based aspect of Christianity. The history of Western education in India illustrates the hidden curriculum that Christian missionaries employed to disrupt the Indian educational system. This unnerving pedagogy points to the need for a postcolonial theoretical framework that relates the inescapable hybridity of religion and culture where Orientalism has the potential to occur. To press the ongoing urgency of this discussion, I convey how the history of British India connects to my lived-reality as an American Hindu. Overall, I point to hybridity as a lived paradox of ambiguous conflict that embraces interfaith relations. I offer implications for Christian missionaries today to foster authentic interfaith connections without engaging in colonizing ideologies

Book Review: Jules Monchanin (1895-1957) as Seen from East and West, volumes 1 and 2

A review of Jules Monchanin (189501957) as Seen from East and West, volumes 1 and 2 edited by Thomas matus and Sister Sarananda

Organizational interactions in global energy governance

This chapter explores inter-organizational relations in the field of global energy governance. It starts by mapping the policy field of energy governance, the existing literature, and the multilateral energy architecture. It then performs an organization-set analysis of the International Energy Agency (IEA), which is widely regarded as the most advanced multilateral energy organization. More precisely, it presents an overview of the IEA’s interactions with four other energy-related international organizations: the Organization of Petroleum-Exporting Countries, the Energy Charter Treaty, the Group of Eight/Group of Twenty, and the International Renewable Energy Agency. It finds that these dyadic relationships have evolved quite dramatically over the years and points out some of the salient factors that drive these relationships, before suggesting some avenues for future research

Book Review: Jnaneshvari

A review of Jnaneshvari by Felix Machado

Trialogue between Heidegger, Nietzsche, and Nāgārjuna in Todtnauberg.

The following philosophical dialogue between three philosophers is a thought experiment like Einstein's. Martin Heidegger (1889-1976) is the most written about 20th century philosopher. Friedrich Nietzsche (1844-1900) is a critical thinker of the highest order, who proclaimed the death of God and is considered the last western metaphysician. He found Platonism everywhere. The Acharya Nagarjuna (2-3d century AD) is perhaps the greatest single Indian philosopher; he is considered the greatest Buddhist thinker after the Buddha himself. Nagarjuna although less famous than the other two philosopher, his audacious and unique eastern way of thinking may provide some fundamental solutions to Heidegger's and Nietzsche's stickler dilemmas; and their morass and entanglement in their western philosophical predicaments and knots. Should we say, Nagarjuna will act as cutting the Gordian Knot? Written in 2011