Reading Review #2 XXXXX August 10, 2012 Introducing Theologies of Religions by Paul F. Knitter Paul F. Knitter is a professor of theology at Xavier University in Cincinnati, Ohio and is the author of One Earth Many Religions, Jesus and the Other Names, and No Other Name?. Introducing Theologies of Religions began as a revision of his 1985 survey, No Other Name, but soon became a new book when he realized that the religious landscape had changed. Professor Knitter hoped to address the pressing questions of ordinary Christians who wonder about the other religions. This book is intended to reach beyond the academic arena and inform interested readers about the issues in contemporary theology. Summary This book attempts to present the major theological positions regarding world religions and how they relate to Christianity. It can be used as part of a systematic study on the theology of religions. This book is intended to present each theological position from a neutral perspective, showing both the strengths and weaknesses, struggles and challenges of each position (p. 2). Knitter employs the use of questions to explore and approach each of these theological perspectives. Why are there so many different religions? If God is one, should there not be one religion? Are all the religions valid in God's eyes all equally effective in putting people in contact with the Divine? How should my religion relate to the others? (p. 1) The growing diversity of religions and greater awareness of other religions and cultures in our postmodern society has caused many to wonder if there is more than one way to God. It is precisely at this point that Knitter proposes a level of dialogue between religions and amongst religious people and
offers four major models for viewing the truth claims of the world religions. The first model, The Replacement Model, can be further reduced to Total Replacement and Partial Replacement. In Total Replacement, there is no way to God outside of Orthodox Christianity. There is no revelation of God outside of Jesus Christ and there is no Salvation outside of a relationship with Jesus Christ. Proponents of Total Replacement, like Karl Barth, would see Christianity as the only true religion (p. 19-26). The Partial Replacement model allows for the operation of prevenient grace and holds that there is the possibility of some revelation of God within other world religions, although there is no salvation outside of Jesus Christ. Theologians such as Pannenberg and Tillich would fall into this category (p. 33-37). The second model, The Fulfillment Model, posits that Christianity is the fulfillment of other religions. This model seeks to affirm God's universal love for all humanity and God's particular expression of that love and salvation in Jesus Christ. In this model Jesus makes atonement for all of humanity. Salvation is still found in Jesus and God's love and grace are extended to all of humanity. This model seeks to balance between God's presence in other religions and God's special presence in Jesus. Surprisingly, this model comes out of the Roman Catholic Church (p. 63-64). The Mutuality Model is a position being taken up by some mainline Christians in North America, but is still a stretch for many. Citing God's universal love and a sense of God's presence in other religions, people in this camp do not believe that Jesus is the only Savior or the final word (p. 109). In this framework, Jesus doesn't save the Buddhist. Individuals experience both revelation and salvation within the context of their own religions. In order to get Christians to reach this position, Knitter offers three possible bridges to help individuals to cross over into this stream of thought. The philosophical-historical bridge focuses on the philosophical possibility that God is behind all religions and the historical limitations of all religions. The religious-mystical bridge says that God is more than anything experienced by any one religion and yet present in the mystical experience of them all (p. 112-113). The ethical-practical
bridge focuses on the common suffering of all humanity and calls people to a common dialogue. The final model, The Acceptance Model, is very much grounded in postmodern thought and the rejection of universal truth claims and suspicions of authority. The religious traditions of the world are really different and we have to accept those differences. (p. 173) This model is expressed in three different, but related ways: the postliberal foundations popularized by George Lindbeck, Many Religions= Many salvations by S. Mark Heim, and finally Comparative Theology. The acceptance model believes that because our realities and perceptions are relative to our own unique place and culture, the differences in our culture-religious filters are so great that, for the most part, they are incommensurable. (p. 176-177). There is no comparison between the religions in this model. Knitter ends his work with An Inconclusive Conclusion highlighting the reality of increasing religious pluralism in our culture and society and the need for not only interfaith dialogue, but Inter- Christian Dialogue (p. 238). Knitter invites us to explore, investigate and reach our own conclusions regarding our theology of religions. Knitter believes that understanding these various models of theologies of religion can help us in our own conversation, relationship, cooperation with persons of other religious communities. (p. 243) Interaction: 3 Main Points of the Text In this book, Knitter rings a bell of alarm, encouraging us to wake up and see the changes, and a bell of invitation, inviting us to consider new possibilities in the way that we perceive and relate to people from other faith traditions. The three main points of this book are: 1. The world is changing at an ever increasing pace and the effects of post modern thought have begun to affect the way that Christian communities view other faith traditions. 2. There are currently four major theologies of religions, and each one presents a different perspective of revelation (of God) and salvation. 3. Understanding these models will help Christians in dialogue with one another, in dialogue with people from other faith traditions and in understanding the call of
Christians in ministry to people from other faith traditions. The world is changing at breakneck speed and it is difficult for the average person to keep up with the changes in world view and culture, let alone theological thought! This point really hit home with me because I realize that I have heard some of these models articulated within Christian community for the past twenty years and it seemed so new and radical... and shall I say it, heretical, that I simply dismissed the individuals as uninformed and ignorant. The case that they were pleading was that of God's universal love and grace. After having read this book, I believe that I better understand their position and how and why they reached that position. We were part of an extremely diverse community that included a vast number of religions, ethnicities, cultural backgrounds, races and faith traditions. Nobody wanted to believe that any of these loving and faithful people would be condemned to hell by the loving and grace giving God. Point number one is a fact and the effects of this are probably more notable in more diverse communities and more academic communities, but the theological thought is starting to trickle down to the common person. The Only One Way perspective is losing it's appeal in younger post modern generations who haven't always seen the best side of the one way. Point number two represents the content of this book and appears to be well researched and represented. The author does a good job of presenting the material in a way that is easily understood, but still giving the reader the insight that within each theology there are many subtle variations and details that might further distinguish subsets of theologies from one another. This is clearly an attempt to simplify and generalize the mainstream of thought on the matter. The thing that I liked best about Knitter's presentation of the four theologies is that he gives you the background... the thinking... the questions... that might go into a decision making process, if one was to choose between them. I think that point number three is well taken. It is important in our dialogue with other Christians and in our dialogues with people outside of our own faith tradition. If I hold to Total Replacement as my theology of religion, it becomes more critical for me to witness to individuals of
other faith traditions. If, however, I hold to the Fulfillment model, I might be less inclined to witness and more inclined to know, listen and be in a mutual and equal relationship and sharing of dialogue with persons of other religious traditions, believing that the revelation of God within their faith tradition was valid. Application Ultimately, I think that no matter where you fall on the continuum of models, understanding them can help you in your religious dialogue and encounters with people of faith, be they from your tradition or another. I plan to use this new understanding primarily in my encounters with other Christians who hold to Mutuality and Acceptance models. In the past, I have had a negative reaction and have wondered if they were even Christian. As a person with a very high Christology, I have felt that it was necessary to subscribe to the Replacement model to even be Christian. I would wonder about the faith of individuals who would even allow for the possibility of other ways to God. I believe that now I might allow them the latitude and space (and grace) to wonder and ask questions and imagine a different possibility without bringing into question their loyalty and relationship with God. For myself, I still hold to the teaching of Jesus being the only way and the command to teach and baptize in the name of the Father, Son and Holy Spirit. It is the only way that I know and the only truth I've experienced. But I hope that in the future I will be less judging and condemning and more loving and gracious toward people with other beliefs and other faith traditions. Introducing Theologies of Religions has opened my eyes to new ways of seeing the world and religious thought. The miracle is that it accomplished this in a way that was non-threatening, open minded, and thought provoking. I believe that it will change the way that I do ministry and has helped me grow in my perspective, understanding and acceptance of other theological positions (without making me feel like crying)!