NICODEMUS OMBWORO NYAGETIA
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 and some responses
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)?
·
He
was inviting those who are evaluating religions to seek an overall view of all
religions, with their inner development and structure not just condemning them.
·
He
was stressing and investing with some concrete and particular meaning of
uniqueness and the absolute value of Christianity in comparison with other
religions.
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?
Attitudes
can be either Partial Recognition or Total Rejection
·
One
may address this idea of Christian conviction that Christ is the only saviour
and salvation of man as being provisional and preparatory to Christianity or
precursors.
·
They
can be understood as insufficient, anti-Christian, contrary to the truth, as
leading people to believe they are saved without ever truly being able to offer
salvation
3.
What
does the Christian rejection of gods signify? How is it viewed by the
secularised man of today?
·
Christian
rejection of the gods signifies a choice to be on the side of the rebel, who
for sake of his conscience dares to break from what is accustomed.
·
Man
of today will conclude that recognition of other religions as having a
provisional and preparatory character is a sign of arrogance.
·
Christianity’s
rejection of other religions will seem to man of today is an expression of the
partisan and disputations attitude of various religions each of which tries to
assert itself at the expense of others.
4.
What
is the concept of religion held by “the man of today”?
·
The
dominant impression of most of people today is that all religions, with a
varied multiplicity of forms and manifestations, in the end are and mean one and the same thing
·
Revitalize
the claim by saying ‘there are many religions ’which in essence are all the
same; each person has his own.
·
Religion
is static; man of today does not foresee any development from one religion to
another.
·
He
expects each person to remain in his own and experience it with awareness in
its basic spiritual core, identical with all others.
·
Religion
appears as a world of symbols, which despite the ultimate unity of the language
of human symbols.
5.
What
is the “future for religions” according to the thinking of Radhakrishnan?
·
Radhakrishnan
he predicted the coming religion of the e spirit which will be able to unite
fundamental unity with the most varied differentiation.
·
He
propagated for co-existence of different religions as religion resembles the
multiplicity of languages, which can be translated from one into another
because they relate to the same structure of thought. This is complete
plurality.
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 of the man of today when he looks at the plurality of
religions is that any religion that exist originates as far as it is genuine.
·
The
inner experience of the divine that is experienced in its final common form by mystics
of all time and places is part of religion.
7.
“This
mystical interpretation of religion forms the background of the idea of
religion of man today.” Elaborate on this statement.
There
is hidden element of identity in the multiform world religions today. This form
the background as it is the end in itself but a mean to reach and understand
religion today.
8.
According
to the mystical interpretation of religion, what is “first hand religion” and
what is “second hand religion”?
·
First
hand religion- in the direct form of Mysticism, God appear to the mystic
·
Second
hand religion – indirect form of knowledge only passed on from the mystic that
is faith.
9.
Name
and explain the stages of development history of religion.
·
Primitive
Experience- Stage of early religion which passes over into the stage of
mythical religion. This constitutes the broad preliminary field in the history
of religion.
·
Mythical
Religions, Second and decisive, determinative for present day religion, lies in
leaving the confines of myth.
10.
What
are the three ways of moving beyond the myth of religions?
i.
Mysticism
ii.
Monotheistic
revolution
iii.
enlightenment
Mysticism and belief
11.
What
is the Christian approach to “mysticism” in religions?
Mysticism is one path in the history of religion it
regards the imageless, unmetaphorical and mysterious experience which is determinative
and ultimate in the realm of religion
12.
Why
is the monotheism of Israel a sort of “revolution” in the history of religion?
·
It
is directed toward mysticism, it is open to monistic development.
·
Monotheism
of Israel was a revolution of a few people who were filled with a new religious
awareness and who shattered the myths and overthrow the gods of whom the myths
spoke.
13.
How
is the monotheism of Israel different from that of Hinduism of ATR?
The Monotheism of Israel was revolutionary in nature
while monotheism in Hinduism religions was accommodative which did not
overthrow the gods but a peaceful balance between varying forms: God and gods,
monotheistic and polytheistic monotheism
Monotheism in India is directed toward mysticism though
open to monistic development
14.
How
does monotheism and mysticism differ from each other radically? What is the
core of their difference?
Monotheism- Man is the passive element upon whom God
acts
Mysticism – view that God is purely passive in
relation to man.
The core of their difference is the activity of God
and the response of man
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?
Christianity
is essentially faith in an event whereas the great non-Christian religions
maintain the existence of an eternal world, that stands in opposition 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?
God
is presented by Patriarchs and prophets as full of wiles and tricks, ill-temper
and inclination to violence.
God
of the Bible is not seen, as by the great mystics but is experienced as one who
acts and who remains in the dark. The mystic is given importance more than God
who out of his goodness reveals himself to humanity.
17.
Why
does Christianity not recognise the distinction between “first hand religion”
and the “second hand religion” as viewed by mysticism?
Distinction
between first hand and second religion has no validity within
Christianity. In Christianity there is
no distinction between the saint and the ordinary believer, for whom direct
experience of God is inaccessible.
Mystics
are not the possessors of religion. In
Christian there is a need of divine call in which God take the initiative, man
response to this call as the main object of revelation.
18.
In
brief, what is the place of Christianity in the history of religions?
Christianity
is the part of a single history that is in many different fashions on the way
toward God. For Christian faith, the history of religion is not a circle of
what is endlessly the same, never touching the essential thing which itself
ever remain outside history. Christianity occupy the central part in the
history of religions because of its founder who is the universal saviour of the
world.
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