Louvain Studies 37 (2013) 273-306 doi: 10.2143/LS.37.2.3038715 © 2013 by Louvain Studies, all rights reserved Theology of Religion and Interreligious Study A Need for Conversation and Collaboration Ashlee Kirk1 Abstract. — In general, Christian scholars interested in the world’s religions have one of two options: theology of religion or interreligious studies. Rarely is sustained dialogue established between these two disciplines. This article analyzes particular cases from each field in order to reveal that there is considerable distance and difference between the disciplines, despite their sharing of at least one object of study: religion. While Roman Catholic magisterial theology of religion studies other world religions abstractly from the perspective of Catholic sources and teaching in order to understand the role of other religions in a world saved by Christ, the Journal of Hindu-Christian Studies, serving as a forum for interreligious studies, features authors who choose to study other religions concretely in order to learn about and from other religions traditions. These different starting points lead the fields to different emphases and, at times, conclusions that challenge one another. Such challenges beg for dialogue between theology of religion and interreligious studies. Theology of religions calls for a deeper reflection on the theological impli- cations of the findings uncovered by those engaging in interreligious studies, and interreligious studies stresses the need for a humbler, more concrete theology of religion. Christian scholars interested in world religions often have one of two options: theology of religion or interreligious studies. The former is often found within departments of systematic or dogmatic theology, while the latter is often found within departments of religious studies.2 Occasionally, one will happen across a comparative theologian working within a department of theology practicing interreligious studies. By and large, however, Christian scholars have a choice to make. Should they 1. This article is partially indebted to the insight of Dr. Martin Sebastian Kal- lungal. 2. Klostermaier discusses the choice between departments of theology and depart- ments of religious studies. See: Klaus Klostermaier, “Dialogue in the Modern West,” Hindu-Christian Studies Bulletin 1 (1988) 8-9, at 9. 997461.indb7461.indb 227373 119/09/149/09/14 114:194:19 274 ASHLEE KIRK take a predominately theoretical approach to other religious traditions based on Christian resources and reasoning? Or should they enter a methodologically diverse field that concretely approaches religions other than Christianity? One might ask: why not do both? Yet this option seems seldom (if ever) available. Christians partaking in theology of religion seem largely content to discuss the world religions from afar – without ever seriously engaging with these religions – whilst believers partaking in interreligious studies seem content to leave separation between their findings and deepest convictions – as if willing Hindus to become better Hindus does not have implications for the way Christian- ity interprets Christ. The dialogue between practitioners of theology of religion and interreligious studies is practically non-existent. This article is one small attempt at ameliorating this situation, of examining the implications of a dialogue between theology of religion and interreligious studies. In order to examine these implications, several things need to occur. First, one must examine theology of religion. Given the variety of approaches to theology of religion across Christian denominations, it is impossible to give an overview of the entire field. Focus is necessary, and we choose to focus on the magisterial approach to ‘non-Christian religions’ taken by the Roman Catholic Church in its interpretation of the axiom extra Ecclesiam nulla salus and the call to evangelize.3 Next, one must examine interreligious studies. Approaches within interreligious studies sometimes appear as numerous as the field’s practitioners. Due to the field’s expansiveness, we focus on particular characteristics of interreligious studies that emerge in an analysis of the Journal for Hindu-Christian Studies.4 The journal (formerly The Hindu- Christian Studies Bulletin) was founded in 1988 and has been published jointly by the Calgary Institute for the Humanities in Calgary, Canada and the Institute of Philosophy and Culture in Madras, India. This journal is, perhaps, the only worldwide regular forum for the exchange of scholarly views on Hinduism, Christianity, and their interrelationship. As such, it provides an excellent resource for anyone wishing to examine 3. It goes without saying that other approaches to theology of religion could and should constructively contribute to a conversation between theology of religion and interreligious studies. The magisterial approach to theology of religion was chosen par- tially due to the author’s abilities and partially due to the universal implications of magisterial pronouncements. Theoretically, magisterial pronouncements – as articula- tions of the sacred teaching authority of Catholic Christendom – should provide us with stable, trans-historical Catholic points of view, which should demand the attention of contemporary believers. 4. The article makes use of Volumes 1-21 of the Journal for Hindu-Christian Studies. 997461.indb7461.indb 227474 119/09/149/09/14 114:194:19 THEOLOGY OF RELIGION AND INTERRELIGIOUS STUDY 275 interreligious studies. Following this, the article will suggest implications for theology of religion in light of interreligious studies and vice versa. I. An Overview of the Roman Catholic Interpretation of Extra Ecclesiam Nulla Salus: From Severe Exclusivism to Optimistic Inclusivism An overview of some key Roman Catholic magisterial pronounce- ments on extra Ecclesiam nulla salus and the necessity of mission reveal a shift in the Catholic approach to non-Catholics: the Church moves from a straightforward, severe exclusivism to an optimistic inclusivism restrained by tradition. 1. Severe Exclusivism The earliest magisterial pronouncements concerning extra Ecclesiam nulla salus are quite straightforward: there is neither salvation nor the remission of sins for anyone outside of the Church’s purview.5 The ear- liest theology of religion, then, was a strict exclusivism. The Fourth Lateran Council makes this strict exclusivism quite severe in its evalua- tion of non-Christian religions. The Council makes clear non-Christian inferiority.6 It forbids Jews from holding public office and demands that Jewish converts completely shed their former religion.7 Moreover, the Council demands Jews and Saracens wear distinctive clothing in public places, in order to impede accidental fraternization between Christians and non-Christians.8 Finally, the Council endorses the Crusades in order to “liberate the holy Land from infidel hands.”9 It is, however, the ecumenical Council of Basel-Ferrara-Florence- Rome held from 1431 to 1445 that develops the most severe approach 5. For example, Unam Sanctam declares: “We are obliged by the faith to believe and hold – and we do firmly believe and sincerely confess – that there is one Holy Catholic and Apostolic Church, and that outside this Church there is neither salvation nor remission of sins.” See Henry Bettenson and Chris Maunder (eds.), Documents of the Christian Church, 4th ed. (Oxford: Oxford University Press, 2011) 121. 6. For the Fourth Lateran Council, see: Norman P. Tanner (ed.), Decrees of the Ecumenical Councils, 2 vols. (Washington, DC: Georgetown University Press, 1990). 7. Tanner, Decrees of the Ecumenical Councils, 266. For example, citing Deuter- onomy, the Council argues: “a garment that is woven together of wool and linen ought not to be put on” (267). 8. Ibid., 266. 9. Ibid., 267. 997461.indb7461.indb 227575 119/09/149/09/14 114:194:19 276 ASHLEE KIRK to non-Catholics. The previous decrees from the Fourth Lateran Coun- cil are upheld, but the tone is far harsher.10 The Council states: It firmly believes, professes, and preaches that all those who are out- side the catholic church, not only pagans but also Jews or heretics and schismatics, cannot share in eternal life and will go into the everlasting fire which was prepared for the devil and his angels, unless they are joined to the Catholic Church before the end of their lives; that the unity of the ecclesiastical body is of such importance that only those who abide in it, do the Church’s sacraments, contrib- ute to salvation, and do fasts, almsgiving, and other works of piety and practices of the Christian militia produce eternal rewards; and that nobody can be saved, no matter how much he has given away in alms and even if he has shed his blood in the name of Christ, unless he has persevered in the bosom and the unity of the Catholic Church.11 Unlike previous Councils, however, the Council of Basel-Ferrara- Florence-Rome connects the axiom extra Ecclesiam nulla salus with the need for the evangelization of all non-Catholic peoples. The Council provides “measures whereby Jews and other infidels may be converted to the orthodox faith and converts may remain steadfastly in it.”12 These measures include: appointing persons well trained in Scripture and native languages to preach and elucidate the truth of Catholic faith to infidels; compelling infidels to attend Christian sermons through secular pressure; demanding bishops and priests to receive infidels with charity and kindness; and forbidding any