This volume examines the role of divine grace in the non-dualist soteriology of Śaṃkara. The author argues that grace is an essential but generally overlooked feature in Śaṃkara’s enlightenment spirituality. Introductory chapters summarize recent developments in Śaṃkara research, Śaṃkara’s epistemology and ontology, ancient Vedāntic teachings on grace, and modern scholarly disagreement about grace in Śaṃkara’s Advaita system. The heart of the book consists of two lengthy exegetical chapters examining Śaṃkara’s key passages on grace from his dozen genuine works. The final chapter presents for the first time a systematic summary of Śaṃkara’s understanding of the operation and necessity of divine grace. This book provides a useful summary of Śaṃkara’s system as a whole besides offering a radical revision of the standard understanding of Śaṃkara’s soteriology. It also reveals that Śaṃkara was much more indebted in his thinking to his Vedantic predecessors than had hitherto been thought.

This book brings together academic scholars from across various religious traditions to reflect on the beauty they find in traditions other than their own. They examine these aspects and reflect on how they inform and constructively assist with rethinking their own religious worldviews and practices. Each scholar investigates the various implications, questions, insights, and challenges that are generated in the process of doing so. Traditions discussed include Ásatrú Heathenism, Buddhism, Catholicism, Evangelical Christianity, Hinduism, Islam, Judaism, LDS Mormon Christianity, Lutheranism, Presbyterianism, Sikhism, Sufism, Western Buddhism, and Zen Mahāyāna Buddhism. Instead of focusing only or primarily on the theory and practice of interreligious dialogue, this book presents living examples of learning from other religious traditions, identities, and persons.

While traditional Christian thought and spirituality have always affirmed the divine presence in human life, Thatamanil argues we have much to learn from non-dualistic Hindu thought, especially that of the eighth-century thinker Sankara, and from the Christian panentheism of Paul Tillich. Thatamanil compares their diagnoses and prognoses of the human predicament in light of their doctrine of God or Ultimate Reality. What emerges is a new theology of God and human beings, with a richer and more radical conception of divine immanence, a reconceived divine transcendence, and a keener sense of how the dynamic and active Spirit at work in us anchors real hope and deep joy.Using key insights from Christian and Hindu thought Thatamanil vindicates comparative theology, expands the vocabulary about the ineffable God, and arrives at a new construal of the problems and prospects of the human condition.

This work compares the Krsnavatara (Krsna in his avatara doctrines of Sankara and Ramanuja and the incarnation of Christ as represented by classical Christian orthodoxy, and draws out comparative theological and soteriological implications. It does so first by examining the epistemologies, theologies and world views of Sankara and Ramanuja, and the theology and world view of classical Christian orthodoxy, so that, second, an adequate foundation and subsequent thorough representation of avatara and incarnation might be accomplished, in order that, third, accurate comparisons may be drawn between avatara and incarnation. The result of this study is a demonstration that many of the popularly held similarities between avatara and incarnation are superficial, and that therefore careful consideration of epistemologies and ontologies should be undertaken when comparing theologies and soteriologies pertinent to avatara and incarnation.

This collection provides the first in-depth introduction to the theory of the religious imagination put forward by renowned philosopher Douglas Hedley, from his earliest essays to his principal writings. Featuring Hedley's inaugural lecture delivered at Cambridge University in 2018, the book sheds light on his robust concept of religious imagination as the chief power of the soul's knowledge of the Divine and reveals its importance in contemporary metaphysics, ethics and politics. Chapters trace the development of the religious imagination in Christian Platonism from Late Antiquity to British Romanticism, drawing on Origen, Henry More and Samuel Taylor Coleridge, before providing a survey of alternative contemporary versions of the concept as outlined by Karl Rahner, René Girard and William P. Alston, as well as within Indian philosophy. By bringing Christian Platonist thought into dialogue with contemporary philosophy and theology, the volume systematically reveals the relevance of Hedley's work to current debates in religious epistemology and metaphysics. It offers a comprehensive appraisal of the historical contribution of imagination to religious understanding and, as such, will be of great interest to philosophers, theologians and historians alike.