An important, but little-noticed debate is quietly going on between some th
eologians of the religions and some comparative theologians. The former, wi
thout negating the need for comparative theology, insist on the need for a
theology of the religions; the latter call for a moratorium on construction
of theologies of religion and a focus instead on comparative work. This es
say sides with the theologians of religion and argues that contrary to the
one-sided position of the comparativists and the premature judgements of so
me theologians of the religions, there is a need for both a theology of the
religions and comparative analysis and synthesis because the two are the d
istinct but inseparable and integral a priori and a posteriori moments of a
single theological project which aims at bringing Christianity into fruitf
ul engagement with non-Christian traditions. Because this engagement is ess
ential to Christianity, the present debate is an important one even though
it goes on in a field little tended, unfortunately, but many theologians.