BR. ERIC
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,”
in Truth 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)?
Because he holds the view that the value of the other
non Christian religions for salvation can in fact be decided and ascertained by
Him who shall judge the world.
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 attitude is that other religions are seen as being provisional
and in this respect as preparatory to Christianity – attributes to them a
positive value in so far as they allow themselves to be regarded as precursors.
They can also be understood as insufficient, anti-christian, contrary to
the truth as leading people to believe they are saved without ever truly being
able to save them.
3.
What
does the Christian rejection of gods signify? How is it viewed by the
secularised man of today?
It signifies a choice to be on the side of the rebel, who for the sake
of his conscience dares to break free from what is accustomed. It is
revolutionary.
It is viewed as arrogance, an expression of the partisan and
disputatious attitude the various religions each of which tries to assert
itself at the expense of others and is so incredibly blind – not to recognise
that all religions are the same.
4.
What
is the concept of religion held by “the man of today”?
The man today takes a
relativistic stance with the view that all religions are in essence the same,
therefore each person has his own.
Religion appears as a
world of symbols, heavily spiritualised but means the same thing.
5.
What
is the “future for religions” according to the thinking of Radhakrishnan?
Religion of the spirit
characterised by an imageless spiritual experience in spite of the most varied differentiation.
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 man of today perceives limitless plurality, an absolutely overwhelming
multiplicity and variety which makes the question of truth seem illusory from
the very onset.
It reveals the hidden identity of the religious worlds, which are
distinguished from another in various names and superficial images but not in
the great fundamental symbols or in what this ultimately stands for.
7.
“This
mystical interpretation of religion forms the background of the idea of
religion of man today.” Elaborate on this statement.
This statement suggests that the first hand mystical experience as a
genuine encounter with the divine is the absolute basis for all religions.
Others who are but followers of this mystic get only in form of knowledge the
experience of the mystic. In fact is this that gives rise to multifarious and
changing language of forms without any real significance of its own.
8.
According
to the mystical interpretation of religion, what is “first hand religion” and
what is “second hand religion”?
First hand religion –
refers to the inner experience of the divine that is experienced in its final
form by mystics of all times and all places.
Second hand religion –
refers to what the mystic passes on/ transmits to his followers who are not
capable of having such an experience.
9.
Name
and explain the stages of development history of religion.
1st Stage is the Primitive Stage which is
characterised by a collection of scattered incoherent experiences.
2nd stage is the Mythical Religion in which
the scattered and varied experiences of the previous (primitive stage) are
brought into a coherent overall view of things.
10.
What
are the three ways of moving beyond the myth of religions?
·
Mysticism; here the myth is stripped of its illusory
character and the absolute value of an unnameable experience is set up. This
provides new foundation for the myth which is now interpreted as a symbol of
reality.
·
Monotheistic Revolution: Here Myth is rejected as
manmade and lacking authority. The absolute nature of the divine call that is
issued through the prophet is maintained.
·
Enlightenment: here myth is outgrown as a
pre-scientific form of knowledge and rational knowledge is set up as the
absolute value. Religion and religious values become functional to the state.
Mysticism and belief
11.
What
is the Christian approach to “mysticism” in religions?
Christianity denies the
mystical experience as having sole validity and thus teaches the absolute value
of the divine call that has been made audible in Christ. Thus the focus is not
on the mystical experience of the individual but on Christ who brings it about.
12.
Why
is the monotheism of Israel a sort of “revolution” in the history of religion?
It is modelled not on
the mystic but the prophet. It steps aside from the confines of myth and hence
the decisive thing is not identifying with, but standing over against the God
who calls and who commands.
13.
How
is the monotheism of Israel different from that of Hinduism of ATR?
Hindu monotheism is directed towards mysticism. It evolves and is open
to monistic development as such it is a precursor to something of more
permanence. The gods are not overthrown but are retained.
The monotheism of Israel came by way of revolution of a few people
filled with a new religious awareness who shattered the myths and overthrew the
gods of whom the myths spoke.
14.
How
does monotheism and mysticism differ from each other radically? What is the
core of their difference?
In monotheism man is a passive element upon whom God acts – here man can
do nothing for himself – thus it is God who calls and man responds in
obedience.
In mysticism spiritual experience of the individual is posted as an
absolute. God is passive in relation to man hence it is man who by his
mysticism gradually ascends to God.
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?
Danielou speaks of reincarnation or God entering into human history and
revealing himself to man thus bringing him salvation whereas in the non
Christian religions it is the mystic who comes to contemplates some truth about
God by his own efforts.
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 patriarchs and prophets were not great religious personalities to
whom worship was accorded. It is God who sought them and entered into a
relationship with them and entrusted them with a mission.
The great founders of East Asian religions sought the divine by their
own attempts to rise passing through the various levels of being to the
innermost spiritual level. Thus some of them were adored as gods-thus they were
the centres of attention.
17.
Why
does Christianity not recognise the distinction between “first hand religion”
and the “second hand religion” as viewed by mysticism?
Because mysticism glorifies the person who undergoes a mystical
experience thus all the others to whom the experience is inaccessible become
second hand worshippers whose piety is merely borrowed.
On the other hand Christianity asserts that the decisive thing is not
one’s own religious experience but the divine call to which everyone is invited
to respond in obedience. Each is therefore called in the same way- no first
hand and second hand.
18.
In
brief, what is the place of Christianity in the history of religions?
Christianity recognises both the unitive and divisive
elements present in non-christian religions. It respects other religions and
recognises that we are all a part of a single history that in many different
fashions are on the way towards God. Thus through all human future and discord
the end of history is being fulfilled i.e the transformation of chaos into the
eternal city where the eternal God dwells among men and enlightens them as the
light forever more.
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