Book Review - Controversies in Interreligious Dialogue and the Theology of Religions

In this book Paul Hedges presents a comprehensive account of the debate in the current field of interreligious dialogue and Christian theologies of religions. It has been the case, although not always the intention, to treat interreligious dialogue and the theology of religions as if they are two separate entities unrelated to each other. Hedges not only dispels this notion but evaluates and brings together both the necessity of dialogue and the importance of sound theological reflection. According to Hedges ‘the two should be seen as intimately interrelated, the theology of religions is the theoria that informs the praxis of interreligious dialogue, while interreligious dialogue is the praxis that informs the theoria of the theology of religions. While they can be practiced alone, one without the other is to some extent meaningless, even impossible…’ (Hedges, 2010, p. 13)

This book serves both as an introduction to those new to the field as well as explores issues not always addressed such as religious identity and the definitions of religion. Hedges, I believe tackles the difficult questions. Hedges identifies that the current impasse in the debate of the theology of religions lies between pluralist and particularist approaches (or liberal and postliberal) to the theology of religions which is mostly if not entirely concerned with salvation. In examining both the limitations and strengths of both approaches, Hedges argues for a theology of religion based on radical openness to religious Others. He frames his approach by employing the biblical and theological concepts of hospitality. The path of radical openness that Jesus requires, Hedges emphasises, is that ‘to be truly hospitable means not just to let the Other enter our world but to enter theirs too.’ (p.236). Radical openness to Others will in turn lead us ‘to understand and redirect ourselves and theology as well as allow us to address ethical, social and political issues as well’. (p.269)

Hedges concludes that it is imperative that we seek mutual fulfilment with Others while maintaining Christian integrity and is aware of the problems that this presents. However, it is not Hedges objective to provide easy answers but rather to map ‘challenges for the road ahead’, which he hopes ‘will unbalance and unsettle us all who too easily live in comfortable religious, ethical and cultural houses.’ (p.270).

Hedges draws from many sources including intercultural theology, feminist theologies of religions, comparative theology, postcolonial identity theory and scholarly debates on the nature of religion. In so doing Hedges demonstrates that it is untenable for theologians to continue to seek to do theology within the context of their own tradition alone as both Christian theology and identity has already been formed by a particular culture and context. The radical openness Hedges advocates is one that seeks continuing clarification of what we must do as global beings.

This book is well worth taking the time to read. It is well written, researched and provides a way forward through the current impasse between pluralist and particularist approaches as well as encourages creative multidisciplinary thinking in the area.