A theological evaluation of “revelation” in other religions
Ratzinger, Joseph, “The Unity and Diversity of Religions: The Place of Christianity in the History of Religions,” inTruth and Tolerance. Christian Belief and World Religions, San Francisco: Ignatius Press, 2004.
Comprehension questions
1. Why does Cardinal Ratzinger think that “a phenomenological investigation [of religions] which would not straightaway concern itself with the value of these religions for eternity… needs to precede such theological judgments about other religions” (p. 18)?
For Cardinal Ratzinger if this is so, there will be differences between Christianity and Non-Christian religions. As a result, these differences will not promote peace in the world. Rather, it should be concerned about the historical development of religion, the basic types of religion and how these religions relate to one another.
2. Name two possible attitudes towards other religions in the light of the Christian conviction that Christ is the only Saviour and salvation of man?
The first is that all religions are provisional. It is a positive attitude: Here Christianity recognizes that it has the same concept of a covenant relationship and the conviction that the world and its myth about God can lead man to God.
The second is that all religions are insufficient. This is the negative attitude: Christianity sees other religion as a means men seek to turn away from God instead of being open to his will.
3. What does the Christian rejection of gods signify? How is it viewed by the secularised man of today?
The Christian rejection of gods signifies a choice of freely breaking away from what is accustomed been adapted. It is viewed by the secular man of today as a sign of arrogance, an expression of a biased and argumentative attitude of various religions without realising that they are all one and the same.
4. What is the concept of religion held by “the man of today”?
The man of today “does not foresee any development from one religion to another; rather he expects each person to remain in his own and to experience it within an awareness that it is, in its basic spiritual core, identical with all the others.” For today’s man religion appears as a world of symbols with many details but meaning the same thing.
5. What is the “future for religions” according to the thinking of Radhakrishnan?
According to Radhaukrishnan, the future religion is the “religion of the spirit,” through which the various differentiations among religions will be united into one fundamental unity.
The Place of Christianity in the History of Religion
6. What is the first perception of the man of today when he looks at the plurality of religions? What is the next impression?
The first impression of the man of today is Limitless Plurality. This means that the diversity and variety in religion makes the question about truth appear as an illusion from the very first beginning. The next impression is Hidden Identity of the religious world. This implies that religions are different from one another in names and superficial images, but all stands for the same thing. That is they are ultimately one - the experience of the Divine.
7. “This mystical interpretation of religion forms the background of the idea of religion of man today.” Elaborate on this statement.
For the man of today, since all religion s are ultimately one despite their diversities, each of them, therefore originates from the inner experience of the Divine. This knowledge of faith is gained from the spiritual experiences of mystics who are capable of attaining direct contact with the divine. The ideas of these mystical experiences are translated into various language forms which gives rise to the different religions, but all relating to the same faith.
8. According to the mystical interpretation of religion, what is “first hand religion” and what is “second hand religion”?
According to the mystical interpretation of religion, First hand religion also called the direct form of mysticism is a form of religious experience of mystics who are able to make direct contact with the divine. Whereas, Second hand religion or the indirect form of knowledge is the knowledge passed on from the mystics as faith to those who are not able to make a direct contact with the divine.
9. Name and explain the stages of development history of religion.
Stage One: Primitive Experience: This is the first stage of religious based on the sacred experience of tradition which is passed into mythical religion.
Stage Two: Mythical Religion: This is based on symbolic interpretation of creation and of events that is beyond human knowledge.
Stage three: Moving Beyond Myth
Mysticism: This is moving beyond myth to have an experience with the divine. This interprets myth as a symbol of reality.
Monotheistic Revolution: This has to do with the rejection of myth as man-made values having no authority and responding to the divine call as the absolute value.
Enlightenment: Here rational knowledge is set up as the absolute value. It sees no meaning in religion and religious values.
10. What are the three ways of moving beyond the myth of religions?
The three ways of moving beyond the myth of religion are: Mysticism, Monotheistic religion and Enlightenment.
Mysticism and belief
11. What is the Christian approach to “mysticism” in religions?
Christianity sees mysticism as an attitude which regards the imageless and mysterious experience of the mystic as the only determinative and ultimate reality in the realm of religion.
12. Why is the monotheism of Israel a sort of “revolution” in the history of religion?
The monotheism of Israel is a sort of revolution in that it moved away from mythical religion. This means that people who had a new religious awareness, shattered the myths and overthrew the gods the myth spoke about. Thus it brings a new development in the history of religion.
13. How is the monotheism of Israel different from that of Hinduism of ATR?
The difference is that monotheism in Israel is the belief in one God, Hinduism of ATR believe in the unity of everything.
14. How does monotheism and mysticism differ from each other radically? What is the core of their difference?
In mysticism, God is entirely passive and the knowledge of him is based on man’s experience. It is man who seeks to discover his identity as the absolute Being. In monotheism, the belief is that it is man who is passive upon whom God acts. It is God who calls man and man willingly respond to through obedience to his call to salvation. The core of their difference is their experience of God’s revelation.
The structure of the two great ways of Religion
15. What does Jean Daniélou say about Christianity in contrast to the great non-Christian religions?
He says that Christianity has to do basically with faith in event, whilst the great non-Christian religions
Holds that the eternal world exists and it is opposed to the world of time.
16. Mention the obvious difference between the patriarchs and prophets of Israel and the great founders of East Asian religions. What does this say about the structure of the way of mysticism and belief in one God?
The obvious difference lies in Covenant-events. The other lies in the fact that the God of the Bible is not seen, but is experienced as one who acts and who remains in the dark.
17. Why does Christianity not recognise the distinction between “first hand religion” and the “second hand religion” as viewed by mysticism?
The reason is that in Christianity, every believer has access to the direct experience of God whatever level of inwardness they may have achieved. What matters here is not one’s own religious experience, but the Divine call and everyone who believes in this call is in the same situation. God alone is at first hand and all human beings, without exception, are at the second hand, because they are all servants of the Divine will.
18. In brief, what is the place of Christianity in the history of religions?
The place of Christianity in the history of religion is to be tolerant, without opposing any non-Christian beliefs and values. It must see itself as part of the single history like all other religions on the way to God. Christians must see themselves in non-Christian religions values a way of understanding their own way of life more clearly.
Augustine F. Koroma
No comments:
Post a Comment