ANSWERS BY HENRY MATHAGU
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.
The phenomenon of religious pluralism
According to him, rushing for the discussion of
the value of religion would not actually be of any help because we are not in a
position to ascertain value to any religion; only God can do so. More
importantly, the phenomenological investigation could lead us to greater
knowledge of the overall view (inner development and spiritual structure) of
different religions. This knowledge will lead us to relate different religions
to each other and perhaps discover a convergent point or otherwise.
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?
- They may be addressed as being provisional – as preparatory to
Christianity. This indicates a positive value inasmuch as those religions
agree with this attitude.
- They can be perceived as insufficient, ant-Christian and contrary to the truth especially in regard to the nature of salvation
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 to be on the rebel, a
break off from what is accustomed. Modern man prefers spiritualised symbols. In
this way modern man views Christian rejection of gods as down looking other
religions as provisional and preparatory character, (arrogance).
4.
What
is the concept of religion held by “the man of today”?
The man of today does not agree with the idea of a particular religion
being true and others false. He argues that there many religions but in essence
they are the same. In this regard he does not foresee any development from one
religion to another; rather he expects each person to remain in his own and to
experience it with an awareness that it is, in its basic spiritual core,
identical with all others.
5.
What is the “future for religions” according to the thinking of
Radhakrishnan?
According to him, there will come a religion of the spirit which will be
able to unite fundamental unity with 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 first perception is that of a limitless
plurality, an absolute overwhelming multiplicity and variety, which makes the
question about truth seem illusory.
The next impression is the ‘hidenness’ of
identity of the religious worlds which are not distinguished from each other in
the great fundamental symbols or in what they ultimately stand for but only in
names and superficial images.
7.
“This
mystical interpretation of religion forms the background of the idea of
religion of man today.” Elaborate on this statement.
This is because of the fact that man can have spiritual
experience (mystical) in whichever religion he belongs. All religion is said to
be based on the final analysis on the experience of the mystic.
8.
According
to the mystical interpretation of religion, what is “first hand religion” and
what is “second hand religion”?
The first hand religion is the type whereby the mysticism is experienced
directly while the second hand religion is whereby there is no direct form of
that knowledge; it is passed on from the mystic as faith to others who did not
experience it directly.
9.
Name
and explain the stages of development history of religion.
Stage 1: primitive stage; this is the stage of
the early religion, scattered experiences, which later developed into mythical
religion
Stage 2: mythical religions; in this stage the
most varied experiences of the early stage are brought into a coherent overall
view of things hence a large-scale myth.
Stage 3: beyond myths; this is the decisive
stage which determines the present day religion by leaving the confines of
myths. It is in three steps i.e. mysticism, in which the myth is stripped of
its illusion and an experience set up; monotheistic revolution, here the myth
is rejected as an idea of man while the absolute nature of the divine call
through prophet is maintained and enlightenment whereby rational knowledge is
set up and religion becomes meaningless.
10.
What
are the three ways of moving beyond the myth of religions?
Mysticism, monotheistic revolution and enlightnment
Mysticism and belief
11.
What
is the Christian approach to “mysticism” in religions?
Mysticism is seen as a path in the history of
religion, an attitude that does not torelate any other element superior to
itself, the experience which is determinative and ultimate reality. It entails
the use of the expressions such as ‘I am Thee’
12.
Why
is the monotheism of Israel a sort of “revolution” in the history of religion?
This is because it starts by scrutinizing what seems to be man-made and
maintaining the divine call which is communicated through the prophet.
13.
How
is the monotheism of Israel different from that of Hinduism of ATR?
Unlike in Hinduism ant ATR, Israelites worshiped one God without
necessarily of having many images (attributes) of the same God. In Hinduism and
ATR God is given so many images and attributes such as the god of rain,
fertility etc. Indian monotheism is directed toward mysticism while monotheism
of Israel is not. While monotheism of Israel rose through revolution that of
India rose through evolution (the gods were never overthrown as said above)
14.
How
does monotheism and mysticism differ from each other radically? What is the
core of their difference?
They are built up in quite different ways. In
mysticism, inwardness holds the first place; spiritual experience is posited as
an absolute, that God does not act. in mysticism there is reduction of person
to impersonal state while n monotheism there is the reduction of everything
impersonal to personals.
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 in Christianity those who are saved are the believers, the
servants of the word because they are obedient to the word.
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 prophets of Israel are not persuasive as compared to the founders of
East Asian religions. We see also that the patriarchs are ill-tempered and
inclined to violence unlike their colleagues in East Asian religion.
In this case we realise that God seeks man in his worldly and earthly
connections and relationship and that mysticism becomes a disposal to the word
of God and the act of God. Here God brings salvation to man
17.
Why
does Christianity not recognise the distinction between “first hand religion”
and the “second hand religion” as viewed by mysticism?
Christianity believes that it is not one’s religious experience that
matters most but the divine call and faith. This means that the mystic and non
mystic are called in the same way. But in mystical religion we see that the
mystic has the ‘first hand’ while the believer has ‘second hand’.
18.
In
brief, what is the place of Christianity in the history of religions?
In brief, Christianity brings hope in religion and the aspect of
transformation. It also enlightens on the centrality of God in religion as the
one who calls us and expects us to be servants of His word. This is seen as the
only path to salvation!
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