Having done the course on
Theology of Religion do you find yourself personally transformed in your
attitude towards other religions? Explain.
I find myself personally transformed and challenged
to learn more and personalise the issues that are behind the reality of
religious pluralism. We have to accept the fact that today in India to be
religious is to be inter-religious. In our day to day affairs we are being
forced to interact with people of other religions and most of these religions
have much more followers than we Christians are. In this context, I have a
change in attitude, a wider vision and an inclusive approach to this
pluralistic situation of our country.
These are the various areas I find myself
enlightened, inspired and challenged: First of all I see that my idea God of
has been transformed from a Christian God to a God of the entire humanity. I am
able to accept the fact that it is the same God which is worshiped by people of
all faiths and religions. When I say this, it makes myself humble and enable me
to see others as equal heirs to the Kingdom of God.
Secondly, with the changing idea of God, my idea of
the meaning and mission of the Church has changed. Today my mission should be
that of bringing humanity to God than mere teaching and preaching. Total
liberation of all, bridging the gap between the rich and the poor (which is
widening very much) and alleviation of poverty and hunger should be my priority
as mission. Accepting all as the children of God, I should show no partiality
based on any distinctions.
Along with this my idea of Jesus and the whole
aspect of incarnation have changed. We should not hold too much an exclusivist
Christology but accept Christ, the incarnate Word, as the One who inaugurated
the Reign of God. Reign of God is transcends the Church and reaches to all
humanity. So let a faith in Christ should not be a condition to inherit the
Kingdom and let us not confront others in this regard. However, we have the
right and duty to proclaim Christ as he is the fullness of revelation of God.
The following idea of religious pluralism by Fr M
Amaladoss is very much acceptable to me. Religious pluralism does not need to
make all religions the same,but is tolerant of religious differences. It does
not seek to reduce all religions to a common model. It lets their differences
stand out as they are and does not seek to cover them over with a veil of
unity. Pluralism says that it is fine for us to have different or even contrary
views about religion and this does not have to be a problem. The important
thing for us is to seek truth or God in the way that is most meaningful for us.
Pluralism in religions does not require that we
reduce all religions to a common mold in which their distinctions disappear
into an amorphous unity. It certainly doesn't mean that we have to practice all
religions or bow down to all their leaders as great and holy. Pluralism in
religions does not mean that we have to believe in or accept all religions as
true, regardless of what they teach. Pluralism means freedom. There should be
freedom in the pursuit of the spiritual life, even if it allows others to
arrive at a different understanding of truth than what we ourselves honor. This
means that we should not bar people from changing their religious beliefs, nor
should we seek to impose religious beliefs upon people by force or propaganda.
We should give people the space to discover the truth without our interference.
In the light of this, the following insights can be
highlighted. First of all the course has helped me to perceive the signs of the
presence of the Absolute in our brothers and sisters irrespective of their
religions. God is present and active in all people as creation and salvation belongs
to the domain of God.
Again, I have developed a proper understanding of
the purpose and meaning of various religions especially their existential role.
Religions are supposed to help us in reaching salvation and integration not
merely after our death but in the here and now situation. Religion has to do
more here and now that after the death. So, all our religious practices and
faith should lead us closer to God by bringing salvation and liberation to our
fellow beings.
It has also helped me to speak theologically about
different faiths with integrity and total respect. All religions are channels
of grace of God. One must always remember that it is not the religious
traditions that save people, but God himself through his Word and his Spirit.
The diverse “paths” are conducive to salvation because they have been traced by
God in his search for people and peoples; even though not all have the same
meaning or represent the same depth of divine involvement, yet all converge in
the one plan designed by God eternally. The hidden manifestation of the Word of
God through the seers of other religions and through the traditions which have
found their origin in them, the inspiring breath of the Spirit on their
prophets and their message, as well as the historical coming of the Word made
flesh in Jesus Christ and the outpouring of the Spirit through him at Pentecost
to which the Christian community testifies: all combine in the overall ensemble
of a unique divine plan.
What are the theological
foundations for a more positive theology of religions and inter-religious
dialogue in Indian context?
Hans Küng once wrote: “There can be no peace among
the nations without peace among the religions. There can be no peace among the
religions without dialogue between the religions. There can be no dialogue
between the religions without research into theological foundations”. An open
and constructive theology of the religions of the world is a pressing need if
we wish to foster an inter-religious dialogue conducive to universal peace.
The recent doctrinal authority of the Church has
insistently stressed the need and importance of inter-religious dialogue as
part of the Church’s evangelising mission. In his Encyclical Letter Redemptoris
Missio (1990) John Paul II wrote: “Dialogue does not originate from tactical
concerns or self‑interest, but is an activity with its own guiding principles,
requirements and dignity. It is demanded by deep respect for everything that
has been brought about in human beings by the Spirit who blows where he wills.
Through dialogue the Church seeks to uncover the ‘seeds of the Word’, a ‘ray of
that Truth which enlightens everyone’; these are found in individuals and in
the religious traditions of humankind” (n. 56).
So before going for theological foundations for a
theology of religions we should stop making claims such as Christianity to be
“the only true religion”, “outside the Church, no salvation”, the Church was
considered the “only ark of salvation”, outside of which people were
irremediably lost. We should also stop attributing people of other religions as
“pagans”, “infidels”, “non‑believers” or “non‑Christians”.
Hence, the following are some of the concrete
theological foundations for a theology of religions:
First of all we should affirm our biblical faith in
One God who creates and saves humanity out of love. This affirmation should be
universal as God does this out of love for the humanity. And, we should, being
human beings, never put limit on the saving power of God. God has his own ways
of saving humanity as he does not want any of these little ones to be lost. God
cannot be affiliated to only one religion. He and his saving power is
manifested in multiple ways. So we should accept the universality and unlimited
ness of God’s saving power.
Due to multiple cultures, languages, continents and
countries we cannot deny the very fact of religious pluralism. However, the
Lord treated all with the same spirit, “Nevertheless he left not himself
without witness, in that he did good, and gave us rain from heaven, and
fruitful seasons, filling our hearts with food and gladness” (Acts 14:17).
Again we should look into the new type of worship
which is propagated by Jesus himself. We should worship God in
Spirit and Truth (Jn 4: 24). So a new theology should be based on this sort of
worship where God is universally present and is active in the salvation of all
men. When we worship God in truth and Spirit we transcend the religious
differences.
Finally, I look into the aspects of Good News
itself. If we look into the aspects of Good News proclaimed by Jesus, we see
that many universally applicable elements are present in that. Some of them
could be as follows.
Love is of God: every form of genuine and
other-oriented love is from God. In the I Jn 4 we see that God is love and if
we live in love we live in God. It calls us to find God in our fellowmen. So
love of God is nothing but love of our neighbour. This could be the
foundational base for a theology of religions. In the love command Jesus
exhorts us to love others as would like to be loved. Love of our neighbour
plays central role in the gospel of Luke.
Similarly in the gospel we find that Jesus exhorts
us to embrace poverty than riches. The element of voluntary poverty is also
central to the teachings of Jesus. “He that hath two coats, let him impart to
him that hath none” (Lk 4:11), “Jesus said unto him, If thou wilt be perfect,
go and sell that thou hast, and give to the poor, and thou shalt have treasure
in heaven: and come and follow me” (Mt 19:21). If all the religious followers
were to accept this teaching of Jesus, we could eradicate poverty from this
planet.
Finally, the most important element of the Good
News is the example of Jesus in washing the feet of his disciples. This is the
symbol of humility and service without any distinction. It is by this the love
of God for humanity is perfected in Jesus. So, let us not be stuck with petty
differences in the ritual practices and so on, but see the inner meaning of the
teaching of our Spiritual teachers. All the religions will have the same sort
of advice for its followers which unfortunately seldom followed.
Thus, the poor and marginalised are the terms of
reference for a theology of religions and this call for a kenosis and
purification of distortions of religions. There should be primacy of
orthopraxis over orthodoxy. It should aim at wholeness of human, nature, cosmos
and the ultimate. Preferential option for the powerless and the marginalised
should be the motivation to establish the Reign of God.
The following are some practical points which will
enable us towards a deeper theology of religions: It is a good idea to have
inter-religious prayers which will enable us to see the various manifestations
of the same Spirit present in other religions. Also entering into the holy
places of other religions was never acceptable to me but now it is found to be
a meaningful experience. Agape and sharing meals is also an enriching
experience.
To conclude we can say that all religions are
complementary perceptions of the ineffable divine mystery, the God –beyond God.
All religions are visions of the divine mystery. No particular religion can
raise the claim of being the norm for all others. As Religious co-pilgrims, let
us walk together on the path of dialogue and service towards harmony as sisters
and brothers bound in one Love and drawn by one Divine Truth. Seeds of Logos is
hidden in all religions.
