Theological understandings change over time. My own theological understanding of world religions has been greatly influenced by the Second Vatican Council’s Declaration on the Relation of the Church to Non-Christian Religions. It was issued on October 28, 1965, shortly after my arrival as a younger man and a theology student in at the University of Louvain/Leuven.
In our time,” the document stressed, “when day by day humankind is being drawn closer together, and the ties between different peoples are becoming stronger, the church examines more closely its relationship to non-Christian religions. In the church’s task of promoting unity and love among all men and women, indeed among all nations, it considers above all, in this declaration, what people have in common and what draws them to fellowship. One is the community of all peoples, one their origin, for God made the whole human race to live over the face of the earth. One also is their final goal: God. God’s providence, God’s manifestations of goodness, God’s saving design extended to all people.” [My inclusive language
Two books that have helped me refine my own thinking about Christianity and would religions are: Jesus Symbol of God (Maryknoll: Orbis Books, 1999) by Roger Haight, S.J., and Theologies of Religion (also Orbis Books, 2002) by Paul Knitter.
My own understanding has moved beyond three more or less rigid viewpoints about the relation of other religious traditions to Christianity: pluralism, exclusivism, and inclusivism.
Pluralism. Pluralism is generally the position that all world religions are true and equally valid. Well, I remain a Christian and an historical theologian. We all live and grow where we have been planted. The essential structure of the Christian faith in God is that it is mediated by Jesus of Nazareth. Jesus remains uniquely the center of Christian faith insofar as it is he who was and is the medium and focus of a Christian’s faith in God. I would suggest that the validity or truth of Christian beliefs is displayed by a thoughtful examination that shows its reasonability and credibility within common human experience.
Exclusivism. Exclusivism is the theological position that maintains the absolute necessity of faith in Christ. Exclusivists insist that there is no salvation in non-Christian religions. This position, today, is most often identified with conservative evangelical Christians. The main objection to exclusivism is that it contradicts the message of the New Testament. Jesus announced God’s salvation for all. When we read the New Testament, we see absolutely no indications that the God proclaimed by Jesus was interested in saving just a distinct minority of human beings.
Inclusivism. While exclusivism is clearly a minority theological position today, the same is not true of the inclusive view that Jesus causes the salvation of all. In one form or another this has been the dominant theology of mainline churches for some time. Inclusivism maintains that God is present in non-Christian religions but only through Christ. This viewpoint gave rise to the concept of the “anonymous Christian” by which God saves through Christ, even when the believer knows nothing about Christ or Christianity. The Roman Catholic theologian Karl Rahner popularized this “anonymous Christian” understanding.
I am not ready to be burned at the stake but would suggest, however, that a close and careful reading of the texts indicates that the witness of the New Testament runs in a direction quite contrary to inclusivism. Theologians like Roger Haight and contemporary biblical scholars are strong in their assertion that Jesus did not preach himself but the Reign of God.
The message of Jesus is theocentric: God saves and God is love.
Jesus is the great symbol and reality of the proclamation of God’s salvation. A theocentric perspective on Jesus – where I am today — enables Christians to be fully committed to Jesus Christ and fully open to other religions.
Considering the world’s religions, I suggest we have to work together in what the Catholic theologian, Paul Knitter, has called a kind of “unitive pluralism.” We need to move beyond a simple tolerance for other religions and develop a positive appreciation for what they have to offer…. Moving from tolerance to collaboration. From collaboration to genuine appreciation. From appreciation to learning from the other.
Global understanding, anchored in inter-religious dialogue and collaboration, is essential for everyone’s life and future.
Yes. We are all on this journey together. Our enemies are not Jews and Muslims but arrogant self-righteousness, ignorance, and xenophobic paranoia……
J.A. Dick is retired historical theologian at the University of Leuven, Belgium. He writes in his blog, Another Voice. Being a theologian. He posted this item on May 3, 2019.