COMPARATIVE THEOLOGY: TOWARD A SEMIOTIC THEOLOGICAL FOUNDATION

Abstract

The recent proposals in the field of comparative theology distinguish themselves from the previous forms of the so-called “old comparative theology” in the following ways: they choose intentionally to deal with particularity, and primarily with religious texts, instead of reasoning about general religious world-views. This development did not simply happen by chance. Rather, it is the natural outcome of a long process of self-correcting and reformulation of the presuppositions of the discipline of comparative theology.

This process is brought about by both centrifugal and centripetal forces. On the one hand, comparative theology has had to face the challenge of the most traditional theologians who see in this new development the risk of betraying the depositum fidei. On the other hand, comparative theology has had to defend itself against the accusation of cultural narcissism (because it searched different belief systems, as though they were mirrors, for the features and traces of the truth glimpsed in Christ); and religious hegemonism (because it imposed the religious categories proper to Christianity on all other spiritual paths).

Despite the fact that these accusations may have some merit, I will defend comparative theology as a discipline that can help today’s Christians deepen the understanding of their own faith even while recognizing truth in other religions. However, the present situation of conflict among the various contemporary positions in comparative theology is due to a lack of a solid dogmatic anchoring. Christian theologians need to find in their own faith reasons for pursuing theological comparison as something not simply advisable, but necessary. Accordingly, I will submit Christian theological language of revelation and conception of scripture to a thorough semiotic analysis. I argue that Christian faith per se demands a comparative approach especially in relation to the Bible which, in its complex narrative structure, presents elements that are clearly drawn from the repertoire of other religious traditions. Some of its accounts even seem to have inspired further narratives in other religious worlds, but the Bible must be privileged over any other religious text in all theological enterprises that intend to be consistently comparative and Christian at the same time.