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South India Biblical Seminary

Topic:

“Models of Pluralism and Towards a Healthy Balance Of Commitment And Openness”

Sub: Christian Faith and Witness in Pluralistic Societies Class: BD III & BTh III

Submitted To: Vishwanth Jeyaraj V Submitted By: Shirinpem Woleng

Respondent: Aniket Date: 06/08/2024

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Table of Content

Introduction

1. DEFINING THE TERM PLURALISM

1.1. Pluralism

1.2. Pluralism in Indian Context

2. MODELS OF PLURALISM

2.1. Exclusivism

2.2 Inclusivism

2.3. Pluralism

3. TOWARDS INCLSUIVE COMMUNITY AMID PLURALITY

3.1. Inter-faith dialogue in a pluralistic society

3.2. Modern Christian Response to Pluralism

Evaluation

Conclusion
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Introduction: The word religion is derived from the Latin word "Religare," which means
"bind together." It denotes harmony between different religions for a common goal. It also
refers to peace and reconciliation of different thought, a cooperative, constructive, and
positive interaction between people of different religious traditions/humanistic beliefs at
both individual and institutional level. In the 21st century, there are lots of human-made
problems prevailing in the society, The role of religion in the present-day society is
increased; every religion has to play a vital role to restore peace and prosperity and fight
against all kinds of evil or impurities from the society. Interreligious dialogue has become
very much essential to serve these purposes and to protect the core values of humanity. The
dialogue among religions is very much crucial for avoiding religious fundamentalism and
fanaticism, which leads to the problem of communalism and other religious violence. It is
very much essential to know each other's religious tradition and work together for dealing
with the current problem of humanity. This objective can be attained through interfaith
dialogue, which gives a platform for understanding each other’s tradition and their core
values to address the problem like terrorism, communalism, other religious violence,
environmental and social issues.

1. Definition

We certainly recognize that we live in a globalized society in which people follow many
different religions; some have no religion at all. In such a society, it is a challenge to
maintain peace and harmony. Religious pluralism says that claims to absolute truth are
obstacles to social harmony. Pluralism further argues that absolute truth in religion leads to
fanaticism and the tyrannical oppression of those who do not believe. Looking at the history
of human religion such as, the Crusades, the expansion of Islam, or the Holocaust, Pluralism
is very cautious when it comes to truth claims of religions, especially Christianity. Religious
pluralism centres on the argument that no single religion possesses all truth. Pluralism is not
just the fact that religious diversity exists, but it’s the belief that all those religions are
leading to the same place. Pluralism also argues that NO SINGLE WORLDVIEW has the
WHOLE truth. Therefore all religious claims are equally valid and should be tolerated.1

1.1 Pluralism in Indian Context

There can be no doubt that Christ has entered now into the pattern of religious belief in
India. One has only to think of the place which he occupied in the life and thought of
Mahatma Gandhi. But, significantly, he is not the Christ of Easter it is often found Hindus
completely ignorant of the very idea of the resurrection but the Christ of the Sermon on the
Mount. Christ is for them a great teacher, like the Krishna of the Bhagavad Gita, (and it is
worth remarking that it is just those aspects of his teaching which are almost ignored in the
West that make the deepest appeal to the Indian mind, like the saying, 'Resist not him that is
evil'). But many a Hindu would go further than this and see in Christ an avatar a like Krishna

1
“Do All Road to God? An Introduction to Christian Faith and Religious Pluralism” edited by Bryan Esley
https://www.academia.edu/5681636/Overview_of_Religious_Pluralism_and_Christianity?sm=b (accessed on
11/08/2024: 5:35pm)
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that is a manifestation of God.2 This is enough to show the difficulty of preaching the
Christian faith in India. It is always in danger of simply being absorbed in Hinduism, just as
in the early centuries Christ was in danger of becoming one of the gods of the Roman
Empire. This comes out in many ways in the daily life of the people. Hindus will have no
hesitation in joining in a Christian religious festival. They will take part in the processions
singing hymns and listening to the indeed be found to prayers. They will often pray most
devoutly. To our Lady and the saints, and wherever there is a famous shrine, especially
where cures are known to take place, the Hindus will be as numerous as the Christians.3

2. Models of Pluralism

In the recent past, there have been attempts among Christian theologians to reconcile Indian
identity with the Christian religious identity. These theological responses to religious
plurality can be classified into three general categories: a) Exclusivism b) Inclusivism and
c) Pluralism.

2.1 Exclusivism

The exclusivistic position was the one adopted by the Western missionaries in their fervent
mission enterprises for the salvation of the "heathen". Following Acts 4.12, they claimed
that the salvation of humankind is only in the name of Jesus Christ, God's one and only
revelation. Hendrik Kraemer's Christian Message in a Non-Christian Word (1938) can be
considered as the manifesto of the exclusivists in which Kramer emphasizes the disjunctive
relationship of Christ with other religions and discredits "fulfillment and mutual
appreciation". Among such exclusivist positions, Gavin D'Costa identifies two types:

a) Restrictive-access exclusivists and b) Universal-access exclusivists.The former kind is

those who hold that, because of God's unique revelation in Christ, all non-Christians and
"Christian’s who-are unfaithful" is condemned to damnation. The universal-access
exclusivist’s claim that, because of God's exclusive revelation in Christ, salvation is
limited to those who hear the gospel (fides ex audit) and "confess it in their hearts"; but
this hearing and response can happen either before or after death. 4

2.2 Inclusivism

Inclusivism is an attempt to move from the extreme of exclusivism, to recognize the parity
of other religions. While not limiting the scope of salvation to only few "believers", it
attempts to maintain the uniqueness of Christian revelation. D'Costa divides the inclusivists
intotwo camps: the Structural inclusivists, who hold that Christ alone is the "normative
revelation of God" and that there is a possibility of salvation outside the Church; but they
claim that this salvation that is available "through other religions per se"', is in actuality
through Christ only. On the other hand, the Restrictive inclusivists concede the possibility of

2
Bede Griffiths, Christ in India; Essay Towards a Hindu-Chrisrtian Dialogue (Bangalore:Asian
Trading Corporation,1986), 104.
3
Bede Griffiths, Christ in India; Essay Towards a Hindu-Chrisrtian Dialogue…,105.
4
David Muthukumae S, The Uniqueness of Christ in a Post-Plural World (Delhi:ISPCK,2014),2.
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salvation outside the Church; but they discard the role of other religions' epistemological
content in God's salvific purpose and limit "God's inclusiveness to people and elements of
respective culture.”5

2.3 Pluralism

Pluralism is a phenomenon that seeks to avoid the awkward moment of this balancing act by
conceiving the reality of religious plurality in the void of all scope for unique claims.
Samartha contends, "Exclusive claims, that seek to suppress plurality are untested in the
forum of plurality and unwilling to risk the enactment of faith in a pluralistic society" By
repressing the possibility of making particular faith claims and hence a superior notion,
pluralism paves a level ground for the parity of all religions by putting all of them on equal
footing.6 Among the Pluralists, D'Costa identifies three types: a) Unitary pluralists b)
Pluriform pluralists and c) Ethical Pluralists. Unitary denotes the "single unitary divine
being" that is professed in all religions; hence all religions are "equal and valid paths to the
one divine reality". Pluriform pluralists contend that there is a plurality of divine realities
and multiple religions signify multiple paths to these realities. Ethical pluralism argues that
all religions contain "certain ethical codes and practices" and religions are to be judged
"according to the conceptual pictures of divine reality they profess". These three modes of
pluralistic conception signify the underlying tensions in essentialzing the revelational
content of all religions. "Reality" is perceived as single by some, multiple by others and
some others subsume.7

3. Towards Inclusive Community Amidst Pluralism

The dominant philosophy regarding religious truth in the world today is pluralism. In theory
this has always been the approach to truth in many Eastern religions like Hinduism and
many forms of Buddhism. Recently pluralism has become the dominant philosophy in the
West also. Biblical Christians have accepted pluralism over the centuries when it applies to
other areas, and this is the way it should be. For example, in the political sphere it is healthy
to have different parties competing with each other. In the sphere of Christian worship it is
necessary to have different forms of worship according to the culture of the people
worshipping.8

3.1 Inter-faith Dialogue in a Pluralistic Community.

The pluralistic mood of the day pushes the view that there is no such thing as absolute truth.
Therefore there is no need to try to persuade people to go through so radical a change as
conversion, which is the aim of Christian evangelism. Christian evangelists often encounter
bitter opposition and other forms of resistance in their efforts to persuade others. Dialogue
and persuasion do seem difficult to hold together. Yet Christianity is a religion full of
paradoxes which means paradox is not a contradiction. It presents two sides of the same

5
David Muthukumae S, The Uniqueness of Christ in a Post-Plural World…,3.
6
David Muthukumae S, The Uniqueness of Christ in a Post-Plural World…,5.
7
David Muthukumae S, The Uniqueness of Christ in a Post-Plural World…,7.
8
Ajith Fernando, Relating to People of Other Faith (Mumbai: GLS Publishing,1984),19.
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truth.9 The pluralist scholar John Hick has said, "The... doctrine of a unique divine
incarnation has long poisoned relationships between Christians and Jews and between
Christians and Muslims, as well as affecting the history of Christian imperialism in the Far
East, India, Africa, and elsewhere." In Sri Lanka, opponents of evangelism are saying that
the current evangelistic impetus of Christians is a "new colonialism" or "new imperialism"
where the West is trying to dominate and control people through religion. They say that
earlier the Western imperialists came with the Bible the Bible in one hand and material in
one hand and a gun in the other. Now they are said to come with aid in the other. The
doctrine of the uniqueness of Christ is said to have thrived we are told, we can no longer
bold such in the monolithic Western culture dominated by Christianity. But views in this
pluralistic society. Let us not forget that the doctrine of Christian exclusivism developed in a
strongly pluralistic society in the first century Roman Empire. 10 Contextualization, however,
must be distinguished from syncretism. Syncretism takes place when, in the efforts to
identify with non-Christians, elements essential to the gospel are dropped or elements
incompatible with the gospel are taken on in the practice and presentation of Christianity.
Syncretism took place when the white supremacy in Church adopted the pagan idea when
that it supported segregation. It takes place Christian, trying to maintain his friendship with a
non- Christian refuses to insist that following Christ is the only way to salvation.11

3.2 Modern Christian Response to Pluralism.

The pluralist set up of the Indian society offers equal importance to all religions practiced in
the country. A peaceful co-existence is the ideal we have set before us. We have found from
our past experience that reconciliation is the only effective means to be adopted for restoring
and maintaining peace and communal harmony in our society. The religious communities in
India by and large are peace loving. There is remarkable friendly interaction between them
in matters relating to community life and social activities. Neighbourhood concern and
affirming of solidarity on the basis of common humanity are evident among Indian citizens
irrespective of their caste and creed. But the threat to communal harmony is not totally
absent.12 The desired restoration of peace and communal harmony is possible only when we
ascend from the level of conflict and make people to do so especially by discarding:
1.Preconceived notions and judgments about religions. 2. Highlighting of contrasting
elements in religions. 3. Lack of openness, un-willingness to learn, triumphalist arrogance
and apathy.

This should be followed by achieving the level of complementation 1.Through commitment

to one's own faith and conversation with people of other faiths on the basis of our common
humanity. In other words: A firm commitment and a liberal openness. A proper knowledge
and understanding of the basic beliefs of religions is absolutely necessary for viewing them
in the proper perspective. 2. through an attitude of appreciation which will open
opportunities for enrichment of knowledge and experience. It is possible through a

9
Ajith Fernando, Relating to People of Other Faith…,36.
10
Ajith Fernando, Relating to People of Other Faith…,48.
11
Ajith Fernando, Relating to People of Other Faith…,62.
12
T. Dayanandan Francis, Reflection on Inter-Faith Themes (Delhi:ISPCK,2007),50.
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conscious cultivation of empathetic understanding of the religious life and practices of the
people of other faiths.13 We should never voice of protest and proclaim cease to raise our
prophetic condemnation against these dangerous tendencies. The following ideals should
direct our thinking in setting up of goals for conscious, concerted, co-operative action to
combat religious fundamentalism.

1. Religious truths should be studied dispassionately.

2. Religious feelings should be respected with empathy.

3. Religious friendship should be developed in all possible ways.

4. Religious rights (including the faith) should be propagation of one's protected at

all costs.14

Conclusion:

Everyone is independent to believe what they believe, but it is equally important to think
that what is the justification behind their belief and what is the relevance for holding that
belief. Religion is not a matter of mere belief, but it also provides justification, and one
should be counter-intuitive before accepting any religious claim. The objective of every
religion should be overcome the religious dogma and address the real issue of humanity
instead of supporting a dogmatic belief through interpretation because of their religious
prejudice conviction. The religionists must have concerned that the problems to which they
are dealing with, is a real problem or a pseudo-problem and if it is a real problem then what
its relevance is, Which one is the more worth asking, the medieval questions, or the current
issue of humanity; I am optimistic that the contemporary problem can be sort-out through
religion itself only. Because of the deviation from core values of religion, the above problem
arises; therefore, every religion has the duty to protect their core teaching of religion and
remove the obstacle through inter-religious-dialogue.

Bibliography:
“Modern Indian Responses to ReligiousPluralism” Edited by Harold G. Coward. USA: State University of
New York Press,1987.

Francis, T. Dayanandan. Reflection on Inter-Faith Themes. Delhi:ISPCK,2007.

Fernando, Ajith. Relating to People of Other Faith. Mumbai: GLS Publishing,1984.

Griffiths,Bede.Christ in India; Essay Towards a Hindu-Chrisrtian Dialogue.Bangalore:Asian Trading

Corporation,1986.
Muthukumae S, David. The Uniqueness of Christ in a Post-Plural World. Delhi:ISPCK,2014.

Net Article
“Do All Road to God? An Introduction to Christian Faith and Religious Pluralism” edited by Bryan Esley
https://www.academia.edu/5681636/Overview_of_Religious_Pluralism_and_Christianity?sm=b

13
T. Dayanandan Francis, Reflection on Inter-Faith Themes…,54.
14
T. Dayanandan Francis, Reflection on Inter-Faith Themes…,55.