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Images or Idols? A European Debate Imported to India
<https://substack.com/app-link/post?publication_id=35041&post_id=177546377&utm_source=post-email-title&utm_campaign=email-post-title&isFreemail=false&r=4ur10&token=eyJ1c2VyX2lkIjo4MTUzMTcyLCJwb3N0X2lkIjoxNzc1NDYzNzcsImlhdCI6MTc2MTgxNTA0NSwiZXhwIjoxNzY0NDA3MDQ1LCJpc3MiOiJwdWItMzUwNDEiLCJzdWIiOiJwb3N0LXJlYWN0aW9uIn0.iaO-y435jMYMERpECtiwEUTUrf1AIC-T6Fpj45Kze0A>Francis
X Clooney ● 15 November 2025

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SEMINARS

Images or Idols?
A European Debate Imported to India


*Francis X Clooney*Parkman Professor of Divinity, Harvard University,
Massachusetts

Moderated by
*Rinald D’Souza*
Researcher, Xavier Centre of Historical Research, Goa

Saturday, *15 November 2025* | online
10:30 CET Rome *●* 15:00 IST Goa *●* 18:30 JST Tokyo

Please join us for a Seminar on ‘Images or Idols? A European Debate
Imported to India’ by *Francis X Clooney* and moderated by *Rinald D’Souza*
on Saturday*, 15 November 2025* at 15:00 IST Goa.

The Seminar will be hosted online.

------------------------------
Images or Idols?
A European Debate Imported to India

The European debate over idolatry in the era of the 16th-17th century
conflicts between Roman Catholics and early Protestants was heated and
complicated. From a Protestant perspective, the criticism of idolatry was
rooted in the Second Commandment’s prohibition of “graven images” and its
reverence for the radical mystery of God who cannot be known in images.
>From a Roman Catholic perspective, the commandment did not forbid the
veneration of authentic symbols of God, Jesus, and the saints, but simply
prohibited worship of the images themselves. Ordinary people needed images,
and the Incarnation of the Son of God made image-veneration permissible for
Christians, if understood properly. But this debate took on new meaning and
force when played out in India in the 16th-18th centuries. Protestant
missionaries held that Hindu images, like Catholic images, were merely
idols, to be banned. Catholic missionaries held that while in India too
simple people clung to images of the divine, Hindu images were wrong
because they depicted imperfect or immoral beings improperly called “gods”.
Much ethnographic work was done on both sides of the Catholic-Protestant
debates, as missionaries tried to interpret the worship they observed. But
the missionaries needed yet lacked sophisticated Hindu input since, despite
the presence of native informants, they had little access to Hindu
theologies of the worship of images (*arcā*, *vigraha*) as “sacramental
signs” of the divine persons. Their theologies were not challenged by Hindu
theologies. Would the missionaries’ view of idolatry have changed, if they
had access to Hindu theologies of image worship? Examples will be drawn
from the Tamil treatises of the 17th century Jesuit Robert de Nobili SJ
and, on the Hindu side, the contemporary Śrīvaiṣṇava theology of material
images (*arcā*).

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------------------------------

*Francis X Clooney* joined the Harvard Divinity School faculty in 2005,
where he is the Parkman Professor of Divinity and Professor of Comparative
Theology. He earned his doctorate in South Asian Languages and
Civilizations from the University of Chicago in 1984 and taught for 21
years at Boston College before coming to Harvard. From 2010 to 2017, he
directed Harvard’s Center for the Study of World Religions. Clooney’s
scholarship focuses on theological writings in the Sanskrit and Tamil
traditions of Hindu India and on the emerging discipline of comparative
theology, which explores theological learning across religious boundaries.
He has also written on Jesuit missionary traditions, early Jesuit
reflections on reincarnation, and the practice of interreligious dialogue
today. Among his major works are *Thinking Ritually* (1990), *Theology
after Vedanta* (1993), *Comparative Theology: Deep Learning across
Religious Borders* (2010), and *His Hiding Place Is Darkness* (2013). His
recent publications include *Reading the Hindu and Christian Classics*
(2019), *Western Jesuit Scholars in India* (2020), and *St. Joseph in South
India* (2022). His memoir, *Hindu and Catholic, Priest and Scholar: A Love
Story*, appeared in 2024. A festschrift honouring him was published in
2023. He served as President of the Catholic Theological Society of America
(2022–23) and holds honorary doctorates from the University of Scranton and
Le Moyne College. He is a Fellow of the British Academy (2010) and the
American Academy of Arts and Sciences (2025).

*Rinald D’Souza* is a historian of religion and society in modern South
Asia. He researches on twentieth-century Christianity in South Asia,
particularly on the cultural history of the Jesuits in the subcontinent. He
is interested in the cultural role and practices of religion in the
production of social identities. Rinald is currently associated with the
Xavier Centre of Historical Research, Goa. He has co-edited the
volumes, *Public
History of Goa: Evolving Politics, Culture and Identity* (2019) and *The
Jesuits, Goa and the Arts* (2023), besides contributing to academic
journals. He edits and publishes the academic resource, historiadomus.net
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