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This chapter mirrors the pattern which was identified at the end of Chapter 1 and which structured the intervening Chapters 2, 3 and 4: corresponding to the consideration of the Advaita Text in Chapter 2, section II of this chapter examines the texts/traditions/Text which the comparativist constitutes in the return to his or her own tradition after comparison; corresponding to Chapter 3, section III inquires into the truth of the theology composed by such a theologian; corresponding to Chapter 4, section IV examines the reader-theologian who rereads theology after Advaita Vedanta, who writes out of the posteriority and who, ultimately, is the location where the resolution of the tensions between theological comparison and theological truth occurs. |
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II. The Composition Of The Text For Comparative Theology:
Reading The Summa Theologiae And The Uttara Mimamsa Sutras Together |
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Our reading of the Advaita Textthe Uttara Mimamsa Sutras and its commentaries in the Advaita traditionhas been a fruitful experiment due in part to its specificity and detail. Its fruition can now be enjoyed in a comparative context, insofar as the comparative project is carried forward with the same care for detail and specificity. To inaugurate this mode of specific comparison, I draw on one of the great classics of the Christian theological tradition, the Summa Theologiae of Thomas Aquinas (1225-1274). The Summa Theologiae
2is finely reasoned, elegantly argued, and pedagogically attuned, a classic contribution to the articulation of the Christian faithas doctrine, practice, behavior, understanding. A very brief outline of this large work must suffice: |
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Part I God
Quaestio 1:3 (theology as) sacred teaching (sacra doctrina)
Quaestiones 2-26: the divine essence
Quaestiones 27-43: the three divine Persons
Quaestiones 44-119: the procession of created beings from God
Part II.1 Virtue and its structure in general
Part II.2 Virtues in particular |
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