Comparative theology is a fledgling discipline, taking its cue from Nostra aetate, its impetus from Karl Rahner's celebrated “world church” essay of 1979, and its form from recent practitioners like Frank Clooney. As a result, those who have been formed in traditional theology curricula, most of which bear the stamp of some form of “Christendom,” tend to see exercises in comparative theology as addenda to the “real thing,” a modish appendix to proper theology. The aim of this chapter is not so much to bring such critics up to date as to remind them how pervasive comparative efforts have been in shaping Christian theological tradition from the outset. What has altered radically has been the attitude that Christians take toward other faiths, as nearly all forms of Christianity have responded to the cue of Nostra aetate. It then becomes my task, in a volume dedicated to the uniquely Christian doctrine of “the Trinity,” to translate that profound change in attitude into a locus theologicus, a “clearing” in which we can delineate how alterations in attitude can inaugurate a fresh stage in the development of Christian theology, yet one quite continuous with its tradition. The theologian axial to this endeavor will be Bernard Lonergan, SJ, whose manner of displaying theological inquiry as “faith seeking understanding” will provide us with tools to carry out Rahner's impetus to theological renewal from “other faiths.” Often identified as “a theologian's theologian,” Lonergan devoted himself before, during, and after Vatican Council II to shaping a mode of thinking which could bring the ressourcement elaborated by the nouvelle théologie to a systematic focus, thereby showing us how to let theological attitudes disseminated in that council bear fruit in genuine developments in theology. Yet given the relentlessly philosophical quality of the inquiry he stimulated, his “influence” was inevitably more subterranean than evident, so one can understand his absence from the theologians treated in this volume, yet also welcome the opportunity an interfaith perspective provides to reclaim his signal role in trinitarian theology. All of this should help show how “comparative theology” can contribute to genuine development in Christian theology itself, perhaps because of the staunchly philosophical strategies it must employ to bridge between apparently fixed traditions, notably by showing how they have always been fluid, so that fixing them will betray them as traditions.

INTRODUCTION

It is certainly remarkable that it took the fledgling Christian movement four centuries to respond to its central faith question concerning Jesus: who and what is he? Moreover, the long-standing quest for clarity regarding Jesus doubtless overshadowed more explicit reflection on the first article of the creed as well: ‘I believe in God, the Father almighty, creator of heaven and earth.’ As Robert Sokolowski observes: ‘The issue the church had to settle first, once it acquired public and official recognition under Constantine and could turn to controversies regarding its teaching, was the issue of the being and actions of Christ.’ Yet he goes on to insist:

Moreover, what Sokolowski calls:

Castel Gandolfo, the venerable summer residence of popes, has for over three hundred years been home to the Vatican Observatory. In recent years the Jesuits who run this very ancient and, at the same time, very modern institution have hosted successive gatherings of scholars exploring the interrelations between science and faith. It was during one of these that William Stoeger, S. J., and Janet Soskice got to speaking about creatio ex nihilo. This teaching, central to the theology of the early and medieval Church, is crucial to the traditional doctrine of God and not in any way in tension with modern science, yet its potency and sophistication, we considered, has been strangely overlooked by the modern science and religion dialogue. A conference seemed called for. Creatio ex nihilo has the further advantage of being a place of convergence for all the religions of radical monotheism. Because of this, Bill and Janet immediately thought to ask David Burrell, C. S. C., to be part of the planning team. David was delighted at the opportunity to bring Jewish, Christian and Muslim scholars together – philosophers as well as theologians and scientists. Carlo Cogliati's gracious response to our invitation to be amanuensis for the group assured genial proceedings, as his introduction displays so well.

Our hope was that bringing astute thinkers from Judaism, Christianity and Islam around a common table – some of them old hands at science and religion debates and others not – would help restore the dialectical interaction of faith and reason proper to each of these traditions.