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The Modern World (1800 AD-Onwards) (Ecumenical Movement: Pluralism)
ÀåºÎ¿µ  2009-01-04 16:58:48, Á¶È¸ : 3,275

(3) Pluralism (Religious Pluralism in particular)

(1) Pluralism, more accurately normative religious pluralism, maintains that the major world religions provide independent salvific access to the divine Reality.

(2) The pluralistic grounds of doctrine:

1) ethically, as the only way to promote justice in our intolerant and oppressive world.

2) in terms of the ineffability of religious experience, so that no religion can claim an absolute stance.

3) through the historicist thesis that varying cultural and historical contexts preclude absolutist religious claim.

(3) Pluralism maintains that the world religions relate to Ultimate Reality, but in differing ways (John Hick).

(4) While the cultural and historical settings of the world religions have produced varying conceptions of the Real (God), there is a common soteriological structure in all religions, namely, turning humans from self-centeredness to a new orientation to the Real (God).

(5) But there is no public evidence that any one religion is soteriologically unique or superior to others and thus has closer access to Ultimate Reality (John Hick).


* Normative Pluralism (John Hick)

(1) All ethical religions lead to God as a result.

(2) Many religions are salvific (they have their own salvation programs).

(3) At times, someone appears to verge on the sort of relativism (Troeltch).

(4) But most contemporary pluralists do not appear the relativism.

(5) Saving religions are those involving a "transformation of human existence from self-centeredness to God- or Reality-centeredness."

(6) This definition contradicts a more traditional Christian and Muslim understanding of salvation.

(7) As a result, the term pluralism conceals its own normative truth-claims regarding religion.

(8) The challenge of other religions (how to adopt a pluralist understanding of the relation between Christianity and the other great world faiths)

1) Jewish synagogues, Muslim mosque, Hindu temples and so on.

2) Language, concepts, liturgical action, and cultural ethos differ widely from one another, yet from a religious point of view basically the same thing is going on in all of them, namely to open their hearts and minds to God.

3) God is known in various names as follows:

¨ç in the synagogue as Adonai, the Lord God of Abraham, Issac, and Jacob;

¨è in the mosques as Allah rahman rahim, God beneficient and merciful;

¨é in the Sikh grudwaras as God, who is Father, Lover, Master, and the Great Giver, referred as war guru;

¨ê in the Hindu temples as Vishnu, Krishna (an incarnation of Vishnu), Rama, Shiva;

¨ë in many other religions as gods and goddesses, all of whom are seen as manifestations of the ultimate reality of Brahman;

¨ì in the Christian churches as the triune God, Father, Son, and Holy spirit. And yet all these religious communities agree that there can ultimately only be one God.

(9) If there is only one God, maker of heaven and earth, two or three obvious possibilities and present themselves:

1) that God as known within one particular religion, namely one's own, is the real God and that all the others are unreal.

2) that God as known to Christians, Jews, Muslims, Hindus, Sikhs, and others represent manifestations in relation to humanity, different "face" or "mask" or personae of God, the Ultimate Reality.

3) that God as known within Judaism, Islam, Hinduism, and Sikhism are partial or distorted glimpses of the real God, who is fully known within Christianity (by the majority of mainline theologians).


(10) Criticism on the Pluralism (Normative Pluralism)

1) On the moral parity of the religions (Christian Morality vs other religions).

¨ç How do we know that other faiths transform sinners as effectively as Jesus Christ? What exactly is saintliness anyway?

¨è How do they have the equity of transformative power? Undoubtedly moral change is not the same as spiritual one (born again).

¨é They say that it doesn't matter what you think as long as you act morally, as if beliefs and behavior were not more closely linked than that.

It makes a big difference if one believes that salvation is release from the karmic cycle, or if the poor are getting what they deserve for previous lives, or if evil is an illusion, or if the material world is of no importance.

2) On the unknown real (all religions are human responses to the Ultimate).


¨ç While claiming to be a view of God that transcends all the culturally generated models of God in the world's religions, it is in fact a truth claim familiar to the Eastern monistic traditions.

¨è How do they know that the Real exists and that it is unknowable? Has this been revealed to them?

¨é Even if there exists a Real, we have no idea what it might be like. Does it love us or hate us, or is it sleeping as if Elijah said to Baal?

¨ê A better solution would be keep the truth question open rather than to fall into agnosticism.

3) On the Christology (Jesus is nothing more than the embodiment of the ideal of a human life lived in faithful response to God and in which God was active. Therefore, the incarnation of Jesus is a metaphor. It says that this would better serve the cause of world peace and inter-religious dialogue).

¨ç Although it claims that the incarnation of God is not historical but metaphorical, this is contradict to the doctrine of Christianity.

¨è In fact, Jesus taught the doctrine of the Incarnation. The claim of Jesus underlies and authenticates what later came to be known as the doctrine of Incarnation,

¨é The incarnation is not logical as the rationalism but mystical because it belongs to the mystery of God. Therefore we do not expect it to be made rational without remainder. It must be depended upon faith.

¨ê Although it is that the Anselmian soteriology built around the Incarnation in Western theology add up, it does not. Hick is an intelligent critic of historic Christology. His unitive pluralism is backed up by impressive attempts to demolish traditional beliefs.





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