In one aspect, comparative religion allows the examiner to inspect a particular religion from an objective standpoint. The goals of comparative religion is not to assess the material in hopes to deepen further the faith of the interpreter. Instead, the goal of comparative religion is to review the “academic, sociological, or cultural anthropological” (class notes) disposition of the religion. An example of how the outside study of a religion becomes a necessary component in order to deepen one’s faith may be found in the Nostra Aetate document. In the Catholic document written during the Second Vatican Council, it says that the Catholic church sets itself to “work sincerely for mutual understanding and to preserve as well as to promote together for the benefit of all mankind’s social justice and moral welfare, as well as peace and freedom” (Nostra Aetate, 3). Through comparative religion, one may be lead to a deeper appreciation for their own religion. The confrontation of opposing ideas from different religions allows one to realize what concedes them to stand by their own faith, as well as gaining respect for other religions that do not share the same beliefs. In contrast to comparative religion, comparative theology allows a more critical analysis of the religion. Comparative theology “uses language of faith and commitment to a particular religion, rather than primarily sociological or cultural anthropology” (class notes). There are three main concepts to keep in mind while assessing other religions from the comparative theology disposition. The first is to have doctrinal humility, which endorses that the assessor 's own religion may have flaws in the essence of complete truth. No religion on Earth has ever answered all of life’s questions. Secondly, the assessor should be aware of the promise that they hold to their own religion. Through analysis, it is essential to
In one aspect, comparative religion allows the examiner to inspect a particular religion from an objective standpoint. The goals of comparative religion is not to assess the material in hopes to deepen further the faith of the interpreter. Instead, the goal of comparative religion is to review the “academic, sociological, or cultural anthropological” (class notes) disposition of the religion. An example of how the outside study of a religion becomes a necessary component in order to deepen one’s faith may be found in the Nostra Aetate document. In the Catholic document written during the Second Vatican Council, it says that the Catholic church sets itself to “work sincerely for mutual understanding and to preserve as well as to promote together for the benefit of all mankind’s social justice and moral welfare, as well as peace and freedom” (Nostra Aetate, 3). Through comparative religion, one may be lead to a deeper appreciation for their own religion. The confrontation of opposing ideas from different religions allows one to realize what concedes them to stand by their own faith, as well as gaining respect for other religions that do not share the same beliefs. In contrast to comparative religion, comparative theology allows a more critical analysis of the religion. Comparative theology “uses language of faith and commitment to a particular religion, rather than primarily sociological or cultural anthropology” (class notes). There are three main concepts to keep in mind while assessing other religions from the comparative theology disposition. The first is to have doctrinal humility, which endorses that the assessor 's own religion may have flaws in the essence of complete truth. No religion on Earth has ever answered all of life’s questions. Secondly, the assessor should be aware of the promise that they hold to their own religion. Through analysis, it is essential to