Missio, 29, in which a key address is cited: Address to Cardinals and the Roman Curia, 22 December 1986, 11: AAS 79 (1987), 1089, where the Pope explained his Assisi meeting.
30 Second Vatican Council: Gaudium et Spes, 22; LG 16.
31 See NA 4.d. See further my ‘The Catholic Church and the Jewish People: Recent Reflections from Rome’, Modern Theology 25:2 (2009), pp. 348–52.
32 Letters after the section numeral denote the paragraph within the section, that is a = first, b = second and so on.
33 See the controversy about the changing of the Good Friday prayers regarding the Jews and the lifting of the excommunication of Bishop Richard Williamson by Benedict XVI.
34 See Anthony O’Mahony, ‘Catholic Theological Perspectives at the Second Vatican Council’, New Blackfriars 88 (2007), pp. 385–98.
35 See for example Julius Lipner, ‘The Christian and Vedantic Theories of Originative Causality: A Study in Transcendence and Immanence’, Philosophy East and West 28:1 (1978), pp. 53–68.
36 See http://en.wikiquote.org/wiki/Pope_Benedict_XVI – from L’Express, 20 March 1997, without the original being cited.
37 Crossing the Threshold of Hope (London: Jonathan Cape, 1994), p.81.
38 ‘Aquinas Meets the Buddhists: Prolegomenon to an Authentically Thomist Basis for Dialogue’, in Jim Fodor and Frederic Christian Bauerschmidt (eds), Aquinas in Dialogue: Thomas for the Twenty-First Century (Oxford: Blackwell, 2004), pp. 87–118.
39 See for example, Paul Knitter, Without Buddha I Could Not Be A Christian (Oxford: Oneworld, 2009) and Aloysius Pieris, Love Meets Wisdom: A Christian Experience of Buddhism (Maryknoll: Orbis, 1988).
40 See The Meeting of Religions, pp. 3–15.
41 For a good discussion of this see Dupuis, Toward, pp. 165–70; and in contrast Mikka Ruokanen, The Catholic Doctrine on Non-Christian Religions according to the Second Vatican Council (Leiden: Brill, 1992).
42 Citing Eusebius of Caesarea, Preparation for the Gospel 1.1; see also on this matter the very helpful historical contextualization of Eusebius’ approach which properly roots it in a biblical historical worldview: Aaron P. Johnson, Ethnicity and Argument in Eusebius’ Praeparatio Evangelica (Oxford: Oxford University Press, 2006).
43 A good study of Justin’s context and intention can be found in Ragnar Holte, ‘Logos Spermatikos: Christianity and Ancient Philosophy according to St Justin’s Apologies’, Studia Theologica 12 (1958), pp. 109–68. The patristic tradition is often viewed over-positively in this regard. For a spirited critique of these readings see Paul Hacker, Theological Foundations of Evangelization (StAugustin: Steyler Verlag, 1980).
44 The sources for the footnotes as given in the document are as following: ‘(85) These are the seeds of the divine Word (semina Verbi), which the Church recognizes with joy and respect (cf. Second Vatican Council, Decree Ad gentes, 11; Declaration Nostra aetate, 2). (86) JOHN PAUL II, Encyclical Letter Redemptoris missio, 29. (87) Cf. ibid.; Catechism of the Catholic Church, 843. (88) Cf. COUNCIL OF TRENT, Decretum de sacramentis, can. 8, de sacramentis in genere: DS 1608. (89) Cf. JOHN PAUL II, Encyclical Letter Redemptoris missio, 55.’
45 See my Christian Orthodoxy and Religious Pluralism: A Response to Terrence W. Tilley, Modern Theology 23:3 (2007), pp. 435–46 and the ensuing debate in the same journal on this point.
46 The document most important here is Ad Gentes, but see also Lumen Gentium and Nostra Aetate.
47 Besides Ad Gentes, the key document here is in fact the Declaration on Religious Liberty (Dignitatis humanae, 1965), p. 3.
48 See Catherine Weinberger-Thomas, Ashes of Immortality: Widow Burning in India (Chicago: University of Chicago Press, 1999), p. 18 cites this and other very interesting comparative materials.
49 See John Henry Newman, An Essay on the Development of Christian Doctrine (London: Longman, 1890).
50 See Missions étrangères de Paris: 350 ans au service du Christ (Paris: Editeurs Malesherbes, 2008), p. 5. (English and French cited in the entry on Paris Foreign Missions Society: http://wapedia.mobi/en/Paris_Foreign_Missions_Society?t=5.)
51 See George Minamiki, The Chinese Rites Controversy: From its Beginning to Modern Times (Chicago: Loyola University Press, 1985).
52 See Knitter, Without Buddha. For Abhishiktananda see: Hindu–Christian Meeting Point (Bangalore: CISRS, 1969); Saccidananda: Christian Approach to Advaitic Experiences (Dehli: ISPCK, rev. edn, 1998). For Merton see Asian Journal (New York: Norton, 1975), and Zen and the Birds of Appetite (New York: Norton, 1968).
53 For an excellent guide to early Indian experiments in the nineteenth and twentieth centuries see Joseph Mattam, The Land of the Trinity: A Study of Modern Christian Approaches to Hinduism (Bangalore: Theological Publications in India, 1975). The most outstanding Catholic of the early pioneers in terms of theological sophistication was the Jesuit Pierre Johanns, whose Thomist synthesis and analysis are systematically presented in Dean Doyle, Synthesizing the Vedanta: The Theology of Pierre Johanns S. J. (Bern: Peter Lang, 2006).
54 For example, Felix Wilfred, Sunset in the East: Asian Challenges and Christian Involvement (Madras: University of Madras Press, 1991).
55 See the Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on some Aspects of Christian Meditation, 1989 (http://www.ewtn.com/library/curia/cdfmed.htm). The critical responses to this document sometimes fail to acknowledge that the document never restrains inculturation, but points to dangers in uncritical assimilation.
