A Natural Dialogue Partner: Sri Ramakrishna's Anekānta-VijñānaVedānta and Claim to Avatārhood as a Resource for Hindu-Christian Studies
Recent studies on Sri Ramakrishna's Teachings - particularly Swami Medhananda's recent groundbreaking work, Infinite Paths to Infinite Reality - suggests that this modern Hindu sage has even more to offer to the field of interreligious studies, and to Hindu Christian studies in particular,...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
Univ.
2021
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| In: |
Journal of Hindu-Christian studies
Year: 2021, Volume: 34, Pages: 1-13 |
| RelBib Classification: | AX Inter-religious relations BK Hinduism, Jainism, Sikhism NBC Doctrine of God TJ Modern history |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Recent studies on Sri Ramakrishna's Teachings - particularly Swami Medhananda's recent groundbreaking work, Infinite Paths to Infinite Reality - suggests that this modern Hindu sage has even more to offer to the field of interreligious studies, and to Hindu Christian studies in particular, than was previously suspected. Medhananda's work has demonstrated that Ramakrishna, though not a professional philosopher or scholar in the traditional sense of the word, was a thinker of deep subtlety who expressed revolutionary insights into the nature of ultimate reality which have great potential to inform the contemporary discourse of religious - and, to speak even more broadly, of worldview - pluralism. Sri Ramakrishna's affirmation that ultimate reality involves dimensions that are both personal and impersonal, that both have form and are formless, that none of the facets of the divine reality is to be subsumed under the others, and that each of these facets can serve as the basis for a path to spiritual liberation, provides the foundation for a non reductionistic pluralism that is minimally distorting to the self-understandings of diverse traditions of thought and practice. This paper will briefly sketch the points of contact between Sri Ramakrishna's teaching, as it is now better understood, and Christian theology, in a way that, it is hoped, might help chart out a possible agenda for future Hindu-Christian studies. | ||
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