Only One Way?. Gavin D'Costa

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.

56 See: http://www.mid-gbi.com/index.html

57 See John Paul II, Redemptoris Missio, 1991, 29; The Catechism, 2596; and my The Meeting of Religions, pp. 143–71.

58 In Address to Cardinals and the Roman Curia, 22 December 1986; published in Bulletin (Secretariat for Non-Christians), 64, 22, 1 (1987), pp. 54–62.

59 The text then refers to the earlier papal speech given to the curia – see note above.

60 Such as a terrible public disaster within a community (like 9/11, or the tsunami in East Asia) or more intimately and inter-personally in hospital chaplaincies or interfaith marriages.

61 Truth and Tolerance: Christian Belief and World Religions (San Francisco: Ignatius Press, 2004), pp. 106–9.

62 See the Compendium of the Social Doctrine of the Church (Vatican: Liberia Editrice Vaticana, 2004) and for the history of the social teaching, see Charles E. Curran, Catholic Social Teaching 1891 – Present: A Historical, Theological and Ethical Analysis (Washington: Georgetown University Press, 2002).

63 I am grateful for the