pluralism and society

Question 1

scriptural reasoning movement

Answer 1

Peter Ochs (Jewish theologian)
It has developed since the 1990s and was found by David Ford and Peter Ochs — Ford called it the ‘first inter-faith theology’

claimed benefits are promoting learning, understanding and friendship across faith divides, exploring differences within a safe context which humanises those who are different

The internal reasoning of a text (like its structure and themes) and the external reasoning of a text (reflection on the contemporary situation within religious tradition) can be done at many different levels

Question 2

d’costa

Answer 2

It may solve the issue of religious imperialism and evangelism by focusing on awareness and education — no single objective truths must be defined

D’Costa - points to Ford’s analogy for scriptural reasoning as a “tent” in which different faiths come together
- participants are required to suspend or repress a key element of their faith - - enables open-minded dialogue only by suppressing expression of exclusivist faith
- result is dialogue, but not genuinely inter-faith dialogue. Faith is relativised, disregarding their integrity and uniqueness - - reading different scriptures as if they are all equal gives the impression that they are all equally true
eg. can RAE take part? It is difficult to decide if an interpretation is unreasonable or unsupported (especially when scholars or academics are not present)

Hick’s ideas can be described as an attempt to create a ‘global theology’ because he tries to provide a method of approaching theology which accounts for all religion and which enables creative inter-religious dialogue

instead scriptural reasoning wants to promote the exchange or ecology of blessings

Derrida argued meaning is never ‘closed-off’; meaning continues to develop. It is not absolute, but deferred
Problems arise when we treat things/people we don’t know as ‘other’
Therefore, when we treat other religions we don’t know as ‘other’ we reduce them to objects and categorise (pigeon-hole) them as outsiders

huston smith - “It is possible to climb life’s mountain from any side, but when the top is reached the trails converge.”
- Explored the virtues and truths of the world’s major religions

armstrong - “All the great traditions are saying the same thing in much the same way, despite their surface differences.”

Question 3

secular liberal pressure

Answer 3

Ratzinger claimed that secular liberal culture had begun to view exclusivist belief in Jesus as a threat to tolerance and freedom

Eddy - secular approach is that Christians are socially pressured towards pluralism

Eddy’s comments are part of what led to the Church of England’s document ‘Sharing the gospel of salvation’.

It is their duty as a Christian to “act as God’s instruments” in attempting to convey with message to others; however, the Church of England emphasises the idea that Christian’s should treat others however they would want to be treated themselves - thus, they should be sensitive to others feelings and ultimately leave the final work up to God.
- warning against marketing strategy

Hitchens - relativistic social pressure on traditional Christians is justified because exclusivist attitudes often cause social problems
Atheists also have the right to try and convert people to atheism.
their view on life is simply their opinion and if they try and convert others, including through inter-faith dialogue, then, in a free society they had better be ready for others to voice their counter-opinion against them.

Knitter is a pluralist who argues that Pluralism is actually essential for a cohesive multireligious society. He claims that the true core in all religions is commitment to peace and justice. Religions must abandon their traditional exclusivist approach to dialogue and conversion because it gets in the way of peace, social cohesion and justice.

Question 4

Pope John Paul II’s ‘Redemptoris Missio’

Answer 4

encyclical of Pope John Paul II published in 1990

Missionary activity is vital and must be continued as it is the “primary service” the Church can give to individual people and humanity as a whole.

walk a thin line between emphasising the importance of spreading the word of the Gospel, and working towards the salvation of souls; while not trying to detract from human freedom, the diversity of culture or the good within other religions.

John Paul II concludes that inter-faith dialogue does not oppose the mission of conversion but is actually a part of it - explicit that one of the purposes of dialogue is conversion.

Some go as far as arguing that trying to convert someone actually fails to respect their freedom of conscience and religion.

Kung argues that genuine & sincere non-Christians would find it ‘presumptuous’ to be labelled an anonymous Christian. It is a ‘theological fabrication’ designed to give a surface-level positive spin to the traditional Catholic claim that outside the Church there is no salvation

JP2 rejects these views. He argues that religious freedom includes the freedom to try and convert others, so long as it is done respectfully and without coercion

Progressive liberals would respond: given the history of Christianity spreading itself through violence, arguably the only way they can really apologise and make up for that is by never attempting to convert anyone again