ABSTRACT
Comparative theology was new again in the 1980s, because it was positioned anew in relation to systematic theology, the theology of religions, and comparative religions as a field of study, and a reaction against a relativist denial of difference and flattening of theology into a subdivision of religious studies. The author wants to insist on the reality of comparative study, deep imbedded in learning from other religions, and yet too on this study's theological credentials, as actual Christian theology. Once he/she starts to talk about comparative theology, he/she did become aware of predecessors near and far; once it became possible to work with doctoral students at Boston College. For the sake of economy, he/she turns to six recurring issues: generations; context matters, and it always has; diversity: more complex than authors imagined; tripping over their words, but needing them still; stretching "theology", but not too far; community: in class, but after class too.
