Journal of Inter-Religious Dialouge: Volume 7 Released
By Justus Baird
September 9, 2011

Issue 7 of the Journal of Inter-Religious Dialogue features voices from around the globe. Once again, we hear perspectives that aren’t always highlighted or included in academic discussions here in the US, and provide a place and starting point for rigorous and sustaining conversations.

In “Madhvācārya as Prophetic Witness,” Deepak Sarma invites us to consider the founder of the school of Vedantic school of dualism, Madhvācārya, as a prophetic witness. Christhu Doss provides a unique and needed perspective on Christian inculturation in “Uncapping the Springs of Localization: Christian Inculturation in South India in 19th and 20th Centuries.” Eric Hall argues against Masao Abe’s interpretation of the Christian notion of Kenosis in his “Kenosis, Sunyata, and Comportment: Inter-Religious Discourse Beyond Concepts.” Finally, Robert Hunt raises an important consideration of how modernity affects dialogue in “Muslims, Modernity, and the Prospects of Christian-Muslim Dialogue.”

In this issue, for the first time, we have invited young religious thinkers from State of Formation to query and dialogue with Hunt’s paper. Their responses both model the best kind of dialogue, and continue the conversation—Karen Leslie Hernandez, Kari Aanestad, Ben DeVan, and Bryan Parys connect Hunt’s scholarship with their own places of experience and formation, bring even new and considered perspectives to Hunt’s ideas and thesis.

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Aww, come on, you guys (Aristarchus and NFQ) are just beating up on straw man urmagents. You don't seem to be trying to understand what Seth actually means. I'll try to defend his ideas, and if I'm misconstruing them myself, what I'll be defending is close enough to my own that you can substitute Jojo for Seth.Let's use Ari's framing of the situation (June 27, 5:48pm). So the religious assumptions are R. Instead of using A to stand for the thing you don't like, I think it's clearer if we say that A is the statement that you don't like this particular thing, whatever it is. Now when you say you don't like this thing, that wording implies that it's an arbitrary opinion or value judgement. I don't like carrots, I don't like people picking their noses in public things like that come to mind. You don't normally say things like I don't like that he pushed her and then took her money and no one tried to stop him , but it's an example, I think, of what Seth is referring to here. If this latter statement describes A, then don't like really means it's in conflict with other things that I am pretty sure are true . If R explains the actions of the players involved, and assigns moral values that seems to match what you feel, then R is in a small way verified. This certainly does not prove that R is true, but the fact that R was tested and was not disproved is evidence that R is in fact true.If R passes tests like this day after day, thousands of times, we come to accept it as true. It's an inductive, not a deductive, process, and while not foolproof it works surprisingly well in many situations. If R fails to pass a particular test, one can throw out R entirely, or try to modify it, so that it is consistent with this new fact and with all previous facts. This is not circular logic.Some weaknesses, though: There are possibly other theories that can explain everything that R does, and perhaps more. R may contain a lot of declarations that have no bearing on all these tests, some of which may be false. Simpler theories are thus preferred in science. It may take quite a lot of testing in this way to weed out the falsities.So is Seth describing evidence that his religious views are true? Yes, certainly, though as he realizes the evidence will be much more convincing to him than to others.

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You know what, I'm very much inlciend to agree.
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