This book focuses on dual belonging within Hindu-Christian contexts. Written by experts in a variety of fields, the chapters explore the theological, philosophical, and cultural anthropological debates relating to religious pluralism, religious language, and social identity while addressing the fact that both Hindu and Christian forms of self-understandings have been significantly moulded through their interactions in South Asia and across certain Euro-American horizons. The limits of the definition of dual belonging are tested via case studies, and contributors address the question of whether there is anything distinctive about dual belonging across Christianity and Hinduism specifically. A timely contribution to the emerging subject of dual religious belonging, this book will be of interest to academics in the fields of Hindu studies and Christian theology, Hindu-Christian comparative theology, religious pluralism, interreligious relations, the sociology and anthropology of religion, and comparative theology and philosophy.

This book focuses on dual belonging within Hindu-Christian contexts. Written by experts in a variety of fields, the chapters explore the theological, philosophical, and cultural anthropological debates relating to religious pluralism, religious language and social identity while addressing the fact that both Hindu and Christian forms of self-understandings have been significantly moulded through their interactions in South Asia and across certain Euro-American horizons. The limits of the definition of dual belonging are tested via case studies, and contributors address the question of whether there is anything distinctive about dual belonging across Christianity and Hinduism specifically. A timely contribution to the emerging subject of dual religious belonging, this book will be of interest to academics in the fields of Hindu Studies and Christian theology, Hindu-Christian comparative theology, religious pluralism, interreligious relations, the sociology and anthropology of religion and comparative theology and philosophy.

These superb essays explore the phenomenon of individuals who identity themselves as followers of more than one religious tradition. The results prove that the late Joseph Kitagawa was prescient when he cautioned that the world is "Easternizing" as much as it is "Westernizing," and that "modernization" is a far from adequate key to name what is happening in world religious history in our age.

A book on the growing number of interfaith families raising children in two religions Susan Katz Miller grew up with a Jewish father and Christian mother, and was raised Jewish. Now in an interfaith marriage herself, she is one of the growing number of Americans who are boldly electing to raise children with both faiths, rather than in one religion or the other (or without religion). In Being Both, Miller draws on original surveys and interviews with parents, students, teachers, and clergy, as well as on her own journey, to chronicle this controversial grassroots movement. Almost a third of all married Americans have a spouse from another religion, and there are now more children in Christian-Jewish interfaith families than in families with two Jewish parents. Across the country, many of these families are challenging the traditional idea that they must choose one religion. In some cities, more interfaith couples are raising children with “both” than Jewish-only. What does this mean for these families, for these children, and for religious institutions? Miller argues that there are distinct benefits for families who reject the false choice of “either/or” and instead embrace the synergy of being both. Reporting on hundreds of parents and children who celebrate two religions, she documents why couples make this choice, and how children appreciate dual-faith education. But often families who choose both have trouble finding supportive clergy and community. To that end, Miller includes advice and resources for interfaith families planning baby-welcoming and coming-of-age ceremonies, and seeking to find or form interfaith education programs. She also addresses the difficulties that interfaith families can encounter, wrestling with spiritual questions (“Will our children believe in God?”) and challenges (“How do we talk about Jesus?”). And finally, looking beyond Judaism and Christianity, Being Both provides the first glimpse of the next interfaith wave: intermarried Muslim, Hindu and Buddhist couples raising children in two religions. Being Both is at once a rousing declaration of the benefits of celebrating two religions, and a blueprint for interfaith families who are seeking guidance and community support.

A growing number of people describe themselves as both Buddhist and Christian; but does such a self-description really make sense? Many people involved in inter-faith dialogue argue that this dialogue leads to a mutually transformative process, but what if the transformation reaches the point where the Buddhist or Christian becomes a Buddhist Christian? Does this represent a fulfilment of or the undermining of dialogue? Exploring the growing phenomenon of Buddhist-Christian dual belonging, a wide variety of authors including advocates, sympathisers and opponents from both faiths, focus on three key questions: Can Christian and Buddhist accounts and practices of salvation or liberation be reconciled? Are Christian theism and Buddhist non-theism compatible? And does dual belonging inevitably distort the essence of these faiths, or merely change its cultural expression? Clarifying different ways of justifying dual belonging, contributors offer criticisms of dual belonging from different religious perspectives (Theravada Buddhist, Evangelical Reformed and Roman Catholic) and from different methodological approaches. Four chapters then carry the discussion forward suggesting ways in which dual belonging might make sense from Catholic, Theravada Buddhist, Pure-land Buddhist and Anglican perspectives. The conclusion clarifies the main challenges emerging for dual belongers, and the implications for interreligious dialogue.

An honest, unflinching tale of re-finding one's faith, from one of the world's most famous theologians Without Buddha I Could Not Be a Christian narrates how esteemed theologian, Paul F. Knitter overcame a crisis of faith by looking to Buddhism for inspiration. From prayer to how Christianity views life after death, Knitter argues that a Buddhist standpoint can encourage a more person-centred conception of Christianity, where individual religious experience comes first, and liturgy and tradition second. Moving and revolutionary, this book will inspire Christians everywhere.

This study examines an indigenous phenomenon of the Hindu devotees of Jesus Christ and their response to the gospel through an empirical case study conducted in Varanasi, India. It analyzes their religious beliefs and social belonging and addresses the ensuing questions from a historical, theological, and missiological perspective. The data reveals that the respondents profess faith in Jesus Christ; however, most remain unbaptized and insist on their Hindu identity. Hence, a heuristic model for a contextualized baptism as Guru-diksha is proposed. The emergent church among Hindu devotees should be considered, from the perspective of world Christianity, as a disparate form of belonging while remaining within one's community of birth. The insistence on a visible church and a distinct community of Christ's followers is contested because the devotees should construct their contextual ecclesiology, since it is an indigenous discovery of the Christian faith. Thus, the "Christian" label for the adherents is dispensable while retaining their socio-ethnic Hindu identity. Christian mission should discontinue extraction and assimilation; instead, missional praxis should be within the given sociocultural structures, recognizing their idiosyncrasies as legitimate in God's eyes and in need of transformation, like any human culture.