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
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)?
There is a danger that in discussing
Christianity and other religions, there would be exclusivity, inclusivity or
pluralism. That eye of seeing religions as being ultimately of more or less
equal value, always looked at from their value of salvation. Rather there is
need to exam basic tenets in religion that can easily be evaluated and ask
whether they belong go 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?
a) One is the attitude of being provisional in that they are still
preparing to become Christian thus giving them a positive value, in so far as
they allow themselves to be regarded as precursors.
b) They can also be understood as 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 Gods signify
much more rather than a choice to be on the side of the rebel, who for the sake
of conscience dares to break free from what is accustomed, this revolutionary
trait in Christianity has perhaps far too long been
hidden beneath various conservative models. Today’s man is particularly not
impressed concluding that the recognition of other as having a provisional and
preparatory character is a sign of arrogance.
4.
What
is the concept of religion held by “the man of today”?
Religion is static that is to say there is no development from one
religion to the another, rather each person remains in his own and experiences
it with an awareness that it is, in its basic spiritual core, identical with
all the others.
5.
What
is the “future for religions” according to the thinking of Radhakrishnan?
The coming Religion of the spirit
will be able to unite fundamental unity with the most varied differentiation.
Religious experience is more decisive than differences between the outward
forms.
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 dominant concept is that all
religions, with a varied multiplicity of forms and manifestations, in the end
are and mean one and the same thing. There are many religions in some form or
other, but beneath varying forms they are in essence all the same; each person
has his own.
7.
“This
mystical interpretation of religion forms the background of the idea of
religion of man today.” Elaborate on this statement.
Inner experience in better lived
than articulated. It would be a secondary religion translation into different
and changes with interpreted meaning without a real experience of one’s won.
8.
According
to the mystical interpretation of religion, what is “first hand religion” and
what is “second hand religion”?
a)
First
hand religion is direct form of mysticism
b)
Second
hand religion is indirect form of knowledge passed on from the mystic, that is
to say, as faith.
9.
Name
and explain the stages of development history of religion.
a)
Primitive
experience: scattered experiences of people. These are more individual
experiences that are not explained but simply narrated.
b)
Mythical
religions: people attach an explanation by narrating stories to give value to
experience why things are the way they are. Here the scattered experiences of
the primitive stage are gathered to large -scale myth.
10.
What
are the three ways of moving beyond the myth of religions?
a)
Mysticism:
proves conservative of myth while at the same time providing a new foundation
for the myth, which is now interpreted as a symbol of reality
b)
Monotheistic
revolution: here the myth is rejected as man-made and lacking authority. The
absolute nature of divine call that is issued through the prophet is
maintained.
c)
Enlightenment: the myth is outgrown as a pre-scientific form
of knowledge, and sets up rational knowledge as the absolute value. Religion
and religious values becomes meaningless or mere ceremonial functions.
Mysticism and belief
11.
What
is the Christian approach to “mysticism” in religions?
The God of the Bible is not seen as
by great mystics, but experienced as one who acts and remains in the dark. God
seeks out man in the midst of his worldly and earthly connections and
relationships. Biblical “mysticism” is not mysticism of images but of words and
that its revelation is not contemplation by man but the word and act of God. It
is the activity of God himself making history.
12.
Why
is the monotheism of Israel a sort of “revolution” in the history of religion?
In Israel in a few people who were filled with a new religious awareness. It was these that shattered the myths and
overthrew the gods of whom myths spoke. Due to this complete departure from the
myths monotheism, in the proper sense was born.
13.
How
is the monotheism of Israel different from that of Hinduism of ATR?
Monotheism in India is different to that in Israel in two ways:
a) It is directed towards mysticism, that is to say it is open to monistic
development and thus may appear as mere preliminary stage to something of more
permanence.
b) It arose, not through a revolution as in Israel, but through an
evolution; a peaceful balance between varying forms came about, as between God
and gods. Then monotheism of Israel had its own origin by way of a revolution,
the revolution of a few people who were filled with new religious awareness and
who shattered the myths and overthrew the gods of whom myths spoke.
14.
How
does monotheism and mysticism differ from each other radically? What is the
core of their difference?
a) In mysticism, “God” remains passive and the decisive elements is in
man’s experience, his discovery of his identity with the being of all that is;
whereas in monotheism there is belief in the activity of God, who calls man.
b) In mysticism it is not the exact time of experience that matters but the
content. This experience signifies the transcendence and relativizing of
everything temporal. While in monotheism the date makes the beginning of a
relationship between persons which have historical significance.
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?
In contrast to other religions,
Christianity is a faith in an event, while the great non-Christian religions
maintain the existence of an eternal world ‘that stands in opposition to the
world of time. The fact of the eternal breaking into time, which gives it duration
and turns into history is unknown to them.
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?
A Part from the trait of being
unhistorical and the revolt against concrete time alongside the nostalgia for a
periodical return to the mythic time of origins, Christians feel remarkably
uncomfortable. When compared the founder fathers Abraham, Isaac, Jacob, and
Moses, with all their wiles and tricks, alongside inclination to violence, seem
at least quiet mediocre and pathetic next to someone like Buddha, or Confucius.
(Continue)
17.
Why
does Christianity not recognise the distinction between “first hand religion”
and the “second hand religion” as viewed by mysticism?
For Christianity, what is important
is not that we (Christians) are great religious personalities but but that we
are servants of the Word. As such, whatever level of inwardness they may have
achieved. A child, an old man if they believe, stands at a higher level than
the greatest ascetics. What counts is obedience to the Word of Christ.
18.
In
brief, what is the place of Christianity in the history of religions?
Christianity among other religions
stands not as a mystical faith, but faith that finds its historicity in time.
History becomes important for Christianity. It only in Christianity that religion
in its monotheistic way develops the historical basis to its full strength and
thus attains its full particularity.
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