This volume shares insights into the positions of writers concerned with understanding Christianity among the world's great religious traditions. Avoiding tired labels of past debates (Exclusivism, Pluralism, and Inclusivism), Knitter suggests four different models (Replacement, Fulfillment, Mutuality, and Acceptance) that more adequately link together thirteen ways of approaching and understanding the variety of the world's religious expressions.
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47 of 47 people found the following review helpful
5.0 out of 5 stars
His introduction to "Theologies of Religion" is a resplendent work.
June 23, 2005
Format:Paperback|Amazon Verified Purchase
This year I have read various books on religious `pluralism', and I lament that I did not read Knitter before all the others in the field. Knitter has written a brilliant and highly commendable introduction to a `theology of religions' ie. pluralism.
Knitter, with sagacity, and a very balanced approach, outlines the key issues and denotes major voices in each of his four models. These models explain how Christians can dialogue with other religions more seriously, and hopefully, even establish a partner-relationship.
This world is full of various expressions of faith, and religious pluralism is not going away; if anything the various religious expressions are metastasizing and multiplying. Knitters' intent is to inform those in Christianity that the orthodoxy of past two millenniums `maybe' no longer germane to our ever changing and ever shrinking world. Throughout the book he stresses the point that there never has been, nor ever will be, one religious expression; there never will be `one truth' that will apply to everyone. There are and always will be different faiths, and as he points out, "Buddhist enlightenment and Christian salvation are different because they are really different. They are two different realities."
Knitter illuminates the strengths of the `Exclusivistic/Replacement' model. Approximately 40% of US Christianity, which includes Fundamentalist, Evangelical, Charismatic and Pentecostal communities, believe the theology of the `Exclusivistic' model. This model stresses that without a personal relationship in Jesus Christ there is no salvation. That Christ is found only within Christianity, and that God wants there to be only one religion - Christianity - the "one true religion."
The model the majority of mainline Protestant Churches and the Roman Catholic Church is the `Inclusivistic' model. This model stresses that God is to be found in other religions, but Jesus Christ has come to `complete' or `fulfill' these other religions. This model wants Christians to dialogue with other faiths, not just preach to them; the dialogue with other faiths should present Jesus as being the "full, final and fulfilling"of their religion. This model holds (as does the `Exclusivistic' model) that the Christian faith collapses, if, ultimately, the definitive claim for Jesus Christ is denied.
The `Pluralist' and `Acceptance' models state that Jesus Christ is truly `a' Savior, but, not the only Savior. These two models press the point people and their cultures are more different than they are alike and there is no one truth that will apply to everyone. There is no such thing as "one absolute truth."
Throughout the book Knitter reiterates that at the heart of Christianity is the question of whom Jesus is. In every model Knitter returns to this foundational question. Ultimately, for the `Pluralistic' and `Acceptance' models Jesus Christ is the stumbling block.
But then if, in the case of the `Exclusivistic' model and `Inclusivistic' models Christian insist that Jesus Christ is the only Savior for all humankind, and that in Jesus God's expression is final . . . then there will be really can be no dialogue, nor relationship with other faiths. Jesus Christ, is in effect the crux of the book.
Knitter is always fair and balanced, and writes in a down-to-earth manner in which layman and professionals alike will grasp more clearly the problems and nuances that are to be found in the current state theologies of religions. Refreshingly, there is no theological bashing of other models as you find in authors such as Herold Netland. He states at the beginning of his book, "My task is to describe and analyze, not take sides," this he does admirably. He has done a brilliant job in outlining the various approaches that Christian theology uses to engage other faiths. His introduction to "Theologies of Religion" is a resplendent work. Highly recommended.
Knitter, with sagacity, and a very balanced approach, outlines the key issues and denotes major voices in each of his four models. These models explain how Christians can dialogue with other religions more seriously, and hopefully, even establish a partner-relationship.
This world is full of various expressions of faith, and religious pluralism is not going away; if anything the various religious expressions are metastasizing and multiplying. Knitters' intent is to inform those in Christianity that the orthodoxy of past two millenniums `maybe' no longer germane to our ever changing and ever shrinking world. Throughout the book he stresses the point that there never has been, nor ever will be, one religious expression; there never will be `one truth' that will apply to everyone. There are and always will be different faiths, and as he points out, "Buddhist enlightenment and Christian salvation are different because they are really different. They are two different realities."
Knitter illuminates the strengths of the `Exclusivistic/Replacement' model. Approximately 40% of US Christianity, which includes Fundamentalist, Evangelical, Charismatic and Pentecostal communities, believe the theology of the `Exclusivistic' model. This model stresses that without a personal relationship in Jesus Christ there is no salvation. That Christ is found only within Christianity, and that God wants there to be only one religion - Christianity - the "one true religion."
The model the majority of mainline Protestant Churches and the Roman Catholic Church is the `Inclusivistic' model. This model stresses that God is to be found in other religions, but Jesus Christ has come to `complete' or `fulfill' these other religions. This model wants Christians to dialogue with other faiths, not just preach to them; the dialogue with other faiths should present Jesus as being the "full, final and fulfilling"of their religion. This model holds (as does the `Exclusivistic' model) that the Christian faith collapses, if, ultimately, the definitive claim for Jesus Christ is denied.
The `Pluralist' and `Acceptance' models state that Jesus Christ is truly `a' Savior, but, not the only Savior. These two models press the point people and their cultures are more different than they are alike and there is no one truth that will apply to everyone. There is no such thing as "one absolute truth."
Throughout the book Knitter reiterates that at the heart of Christianity is the question of whom Jesus is. In every model Knitter returns to this foundational question. Ultimately, for the `Pluralistic' and `Acceptance' models Jesus Christ is the stumbling block.
But then if, in the case of the `Exclusivistic' model and `Inclusivistic' models Christian insist that Jesus Christ is the only Savior for all humankind, and that in Jesus God's expression is final . . . then there will be really can be no dialogue, nor relationship with other faiths. Jesus Christ, is in effect the crux of the book.
Knitter is always fair and balanced, and writes in a down-to-earth manner in which layman and professionals alike will grasp more clearly the problems and nuances that are to be found in the current state theologies of religions. Refreshingly, there is no theological bashing of other models as you find in authors such as Herold Netland. He states at the beginning of his book, "My task is to describe and analyze, not take sides," this he does admirably. He has done a brilliant job in outlining the various approaches that Christian theology uses to engage other faiths. His introduction to "Theologies of Religion" is a resplendent work. Highly recommended.
15 of 15 people found the following review helpful
Format:Paperback
This book gives the starting point for understanding the role religion can play in the making of peace. For too long, religion has been the source of conflict, injustice, and abuse across all traditions and cultures. Knitter helps the reader understand how one's view of religions other than one's own either builds walls or open doors. The quest is not to lose one's particular religious identity; rather it is to be true to one's identity while working for peace out of that very identity. This book is a must for all who take seriously the role of religion in the making of peace.
10 of 11 people found the following review helpful
Format:Paperback
The whole idea behind this book stems from the fact that in our modern global village, it now becomes conspicuous that people from other religious paths are normal human beings, who get their jobs done and raise their families as well as anybody else. They lead lives of love, commitment and service, even though they rely on different frames of reference and other sets of values.
In such a context, it becomes a duty for world religions to come together and try to develop a large community of communities through a permanent open minded and respectful dialogue.
Throughout the book the author reviews the various models for dealing with other religions that developed over the centuries. From the replacement model to the acceptance model, he gives a non partisan description of the ways religions behaved towards each other, the questions these behaviors raise and the insights they offer.
Being a Christian, he looks at things from a Christian point of view. One cannot talk about facts without referring to known facts. But seen from another religion, only these facts would change, not the basic underlying substance of the book which is the mutual interfacing of religions and the quest for suitable solutions to this unavoidable task.
For this purpose he runs into problems created by religions themselves, which according to him are: "as dangerous as necessary". Indeed, "every religion offers a comprehensive framework, or universal perspective from which the followers understand everything, the world, themselves and the source of it all. Everything fits into this framework but this framework cannot fit into any other framework".
This does not make things easy for a dialogue which presupposes that one can find truth in other religions. People must accept the fact that even though what they believe is really true, it is not necessarily the one and only final truth.
What religions know about the Divine is true, but Truth is infinitely more than what they know.
"We must be predisposed to find truth in other religions, but we cannot predetermine what that truth will be".
"God wants to save all people, and what God wants, God does", one way or the other, without having to ask religious leaders' permission.
Now for us to try and help him in this project of total human development, we do not need to be familiar with other religious creeds. We should simply get together and start listening to each other in order to hear what it actually is, in our various faiths, that inspires, directs and keeps us going. The best way to do this is to start by acting, working and praying together so as to help save the world from its sufferings. Gradually we will become friends with those people from other religions, and together will be able to promote love, peace and justice. We will understand the message of other religions much more effectively than by just reading their books. We will be able to transcend our differences without having to do away with them.
In such a context, it becomes a duty for world religions to come together and try to develop a large community of communities through a permanent open minded and respectful dialogue.
Throughout the book the author reviews the various models for dealing with other religions that developed over the centuries. From the replacement model to the acceptance model, he gives a non partisan description of the ways religions behaved towards each other, the questions these behaviors raise and the insights they offer.
Being a Christian, he looks at things from a Christian point of view. One cannot talk about facts without referring to known facts. But seen from another religion, only these facts would change, not the basic underlying substance of the book which is the mutual interfacing of religions and the quest for suitable solutions to this unavoidable task.
For this purpose he runs into problems created by religions themselves, which according to him are: "as dangerous as necessary". Indeed, "every religion offers a comprehensive framework, or universal perspective from which the followers understand everything, the world, themselves and the source of it all. Everything fits into this framework but this framework cannot fit into any other framework".
This does not make things easy for a dialogue which presupposes that one can find truth in other religions. People must accept the fact that even though what they believe is really true, it is not necessarily the one and only final truth.
What religions know about the Divine is true, but Truth is infinitely more than what they know.
"We must be predisposed to find truth in other religions, but we cannot predetermine what that truth will be".
"God wants to save all people, and what God wants, God does", one way or the other, without having to ask religious leaders' permission.
Now for us to try and help him in this project of total human development, we do not need to be familiar with other religious creeds. We should simply get together and start listening to each other in order to hear what it actually is, in our various faiths, that inspires, directs and keeps us going. The best way to do this is to start by acting, working and praying together so as to help save the world from its sufferings. Gradually we will become friends with those people from other religions, and together will be able to promote love, peace and justice. We will understand the message of other religions much more effectively than by just reading their books. We will be able to transcend our differences without having to do away with them.
Most Recent Customer Reviews
4.0 out of 5 stars
Proper Academic Work
It does proper academic analysis of the issue. the work is not biased towards Christianity; it gives relative fair assessment to all the religions.
Published 17 days ago by Akoa Kofi
5.0 out of 5 stars
Great overview
Knitter, one of the major voices in Catholic theology of religions and inter religious dialogue, is a professor at Union Theological Seminary in NYC. Read more
Published 5 months ago by Jonathan Homrighausen
Citations (learn more)
This book cites 100
books:
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19
books
cite this book:
See all 19 books citing this book
- Toward a Christian Theology of Religious Pluralism by Jacques Dupuis on 8 pages
- The Myriad Christ: Plurality and the Quest for Unity in Contemporary Christology (Bibliotheca Ephemeridum Theologicarum Lovaniensium) by J Haers on 5 pages
- Systematic Theology: Three Volumes in One by Paul Tillich on 5 pages
- Redemptoris Missio by Pope John Paul II on 5 pages
- Dissonant Voices: Religious Pluralism & the Question of Truth by Harold A. Netland on 4 pages
See all 100 books this book cites
- Being Religious Interreligiously: Asian Perspectives on Interfaith Dialogue by Peter C. Phan on 6 pages
- In Our Own Tongues: Perspectives from Asia on Mission and Inculturation by Peter C. Phan on page 30, and page 135
- Buddhists and Christians: Through Comparative Theology to Solidarity (Faith Meets Faith Series) by James L. Fredericks in Back Matter (1), and Back Matter (2)
- Spiritual But Not Religious?: An Oar Stroke Closer to the Farther Shore by Reid B. Locklin on page 98, and page 107
- The Christic Center: Life-Giving and Liberating by Harold Wells in Back Matter (1), and Back Matter (2)
See all 19 books citing this book
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