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Home , Exclusivism, Religious exclusivism

Onunwa 3

Religious and the Challenge of Contemporary Evangelization

Dr Udobata Onunwa

hristianity did not enter an influenced the Christian understanding "empty-world." We may state and explanation of personal conscience C with some measure of historical and relationship to . These and certainty that the Roman Empire other factors do not in any way deny the provided the "nursery bed" in which the uniqueness of Christianity in its origin, early was nurtured. Some of the content, expansion and mission. • old conceptions common to popular On the social level, the unifying which existed earlier than Roman language, good roads, prevalent Christianity helped to build up some of "Pax Romana", stabilizing force of its basic doctrinal formulation. For Imperial Justice, were among the instance the idea of the LOGOS facilities provided by the secular world propounded by the Greek philosopher in which Christianity was born, The became one of the relationship between the Greek explanatory theological categories of philosophical thought and Christianity the doctrine of the young church. The is complex. Christianity, however, had Christian doctrine of immortality of the to select what seemed good and was not entirely new because it had profitable to her own survival and been propounded long before expansion. Although Graeco-Roman Christianity in the of . , influence on Christianity at its initial Furthermore, the stress laid on stage was immense, the originality and individual personality by peculiarity of the life and mission ofthe 4 Africa Journal ofEvangelical 14.1 1995

church must not be ignored. The modem world that we shall critically gradual collapse of the Roman Empire analyze the views of three eminent from the fourth century on made the scholars in recent discussions on the Church face another encounter with relationship of Christianity with other non-Christian ideologies. Her future religions . The three scholars are John survival and continuity as an Hick, Ninian Smart and Wilfred independent institution therefore Cantwell Smith. Our approach will be depended on her ability to make right both critical and constructive in order to choices. emerge with a more unified approach This preamble on the ideological and that will make the Church conscious of environmental situation that confronted her mission to the present world. early Christianity is to enable the reader to focus his attention on the aim of this Three views on Religious paper which is trying to look at an Exclusivism agelong problem from a new perspective. The problem of religious The choice of Hick, Smart and Smith is exclusivism or has faced not arbitrary. The three of them every past generation. This paper will represent a group of modem radical therefore address itself to an evaluation scholars whose views on "religious of how this old problem could be exclusivism" are repugnant to anyone tackled in our own contemporary period (fundamentalist or liberal) who is still in the light of our own existential concerned for the mission of the milieu. The Church is not only existing Church. Three principal works in a multifaith or pluralistic society, but published in 1980 and 1981 by these also in an age that is characterized by three scholars were overtly against the racial discrimination, hunger, existence ofthe Church as a separate terrorism, oppression, war, institution. In each of the said works drought, environmental pollution, the three men were articulate and ' crime, threat of natural disaster, consistent in their call on Christianity to international conspiracy and sabotage, take its place as only one among equals and a host of other problems. Yet she in the assembly of world religions. has the to propagate Christianity to them is, at best, to be the Gospel of Christ to all men in seen as one of those paths and ways of all places and at all times. ' seeking for the ultimate or It is in the context of the realization among many human attempts to find of the above task of the church in the out the Truth which is far wider than Onunwa 5

claims can be made to possess it within freely because of mobility problems the sphere of any one religious tradition. imposed by lack of communication and Jesus had earlier warned the first transport. Since such isolation that cut apostles that they were in "the world off one people from the other is now but not of the world," probably bridged, we can unite all religions into a implying a wise approach to the things homogeneous or monolithic body. The they would encounter in their ministry synthesis of all religions (including in the world. Paul realized this when Christianity and which began Christianity encountered the Gentile after the axial period) is no~ necessary world and was cautious. Differing because we are in closer contact with interpretations of this injunction has people of other races, tongues and thrown many people into two than our forefather who lived diametrically opposed camps of several centuries ago. and inclusivism. Secondly Hick argues that But as we earlier noted, Christianity has not been successful in borrowed reasonably from the cotmtries possessing ;m ancient national Graeco-Roman world in order to make that ha ~ its ovm scriptures. the Gospel message intelligible. That is therefore a failure. could be appropriately referred to as the Christic:nity, c..cc:ording to him, does not genesis of the current "inculturation command larg~ followersbip in such process" which is going on now in some couatries as China, India ;:;nd Japan that places. Hut has vigorously still hold large concentration of the advocat('d that Christi::::1s should reject world's population. In these cases, as a the idea. of religious e.-<:ciusivism totally. minority f2ith, C1ristianity could as He ha~ · opined that the 6th and 7tll well give up its nght to independent centu ies B. C. wen ti1e ?xial period in existence and join the other religions as the hi~tory of religio!t&. It wr.s an e•)och one strong and unified system. when mt,~t Eastern rehg; :•ns - The two rrasons of Hick are not ConfuciaJ us m, Tao• ;m, , ;uc:d.:-cism. con•i iilt~ing eJ tough for Christianity to Hinduism, Zoroastr:anim; Jr:d the lose ils identity or ignore its mission to revived prophetic JudaJsm, blossomed. the world. Profe:,sor Hick has failed to Hick is of the view that these religion.> tell his readers which ofthese Eastern were conf•ned to their ett~-llc and religions has a large following outside national borders becane of its home-base. In trying to unite all geographical isolation of one place from forms of religious groups, who would the other. People could not interact rally around them for the exercise? Is it 6 , lfrica .Jouriwl r~j"l :\ > anKelical Theology 14. 1 1995

the one that has the smallest number of of the "Beyond" which according to him followers or the one that has the is experienced in all the various forms largest? l11is is not another form of an of religions. Unfortunately the ideas of ecumenical movement among the a "Beyond" in the religious systems various branches of the Christian enunciated by Smart contradict Church. This call by Hick is an entirely themselves. For instance, a Buddhist different one; a total abandonment of concept ofthe "Beyond" is completely identity of Christianity. The different from a Christian abandonment of "blind exclusivism" by understanding of it. Christianity should be done for a more Christianity accepts the concept of important reason: the Church's "personality." God is personal in the realization of her supreme task, the sense that he can relate to individuals in Great Commission. It is her mission to their personal experiences and the world that should challenge her to encounters with Him. In , open her am1s to embrace those outside there is a total denial of personality. the fold so that just as there is one Religion to a B!.lddhist could at best be shepherd, there should be one fold. A seen as a "moral principle without closed fist cannot receive; should an God". This is one of the weaknesses of honest man who holds a correct view Smart's overgmeralization that "all abandon his stand because many religions" are or can be a proper ignorant or self-willed people do not channel to the "Beyond." The attempt belong to his camp or have decided to by Smart to brng in 1he Christian idea oppose him? The question of the truth of "self-denial" within the concept of the of a position does not depend on the Buddhist notion of "not-self' (anatta) is number of people who follow it. merely beggmg •ne question. Both are Although Wilfred Cantwell-Smith not comple nentary but contradictory. and Ninian Smart strongly share the Probably Smart is thinking of the old views of John Hick, that exclusivism Anglo-Cath•1lic theologicai notion of the should be abandoned, they proffer more Incarnation which is interpreted in cautious reasons for their stand. Ninian terms of "self-emptying" of Jesus of all Smart, for instance, is more cautious, he is and h?.s (except love). By although he tries to reduce Christ to the divesting h;mse! !:" of all hi:; divine level of mere humanity He tries to attributes and ri~ts, he became a man, explain his grow1ds in a theory he and sutferul on the cross for the good described as "transcendental pluralism" of manhnd. This self-sacrificial death It ts a theory which recognize the reality on the cross for the sabation of man, is Onunwa 7

re-enacted each time we assemble for might be. To Smith, we shall the Eucharist- the sacrifice of the meanwhile be content with being either Mass. Smart concluded that it is good Christians or good Buddhists, etc. "ludicrous for Christians to try to This is another wrong view based on convert good Buddhists" because the misunderstanding of the mission of the two religions are merely different ways Church. Universalism has its own of going towards the "Beyond.'' This problems:· doctrine of "Universalism" is also an The above summary ofthethree error in Smart's conception of the scholars' stand against exclusivism does Mission of the Church. not ....exhaust what has earlier been said Invariably, the Christian idea of the of it by theologians and historians. "Beyond" 1s different from the Buddhist Although people who love and take meaning of Emptiness (sunyata). It is seriously the mission of Church to not a contradiction of terms to say that "people of other faiths" might not the Christian "self-emptying" is for endorse exdusivism, they would on the fullness . Self emptying by Christ is not other hand reject the radical stance of understood in terms of "negating" of his Hick, Smart and Smith which destroys personality but in tcnns of voluntary the Church itself. offering himself (his personality) in its fullness to be sacrificed for the good of Exclusivism and Racism humanity. By so d)ing, the human race Although the three radical scholars who enjoys a "Beyond" which is full of the are opposed to exclusivism deny that love of God. To be a Christi1n is to be the Church has a mission to the world, full of Christ's life. it is necessary to point out that one In the same vein, W. Czntwell Smith other danger of radical exclusivism is is against the Church's mission to "racism." It may be its root. In other "people of other faiths". To him, the words, some traces of religious exclusivist attitude breeds the notion of exclusivism may manifest themselves in converting others. Christian exclusivist "racial discrimination." Some notion of attitude should therefore stop as it religious may be a nurses unnecessary spiritual pride and e~clusivism by-product of racial pride. The the urge to convert others. He nineteenth century churchman in that a theology of comparative religion England saw himself as the only will soon emerge and will probably fall possessor of the true knowledge of God. along the path of , although The of Enlightenment had he is not specific on what its content dawned on him while the "pagans" and 8 Africa Journal of Evangelical Theology 14. I 1995

adherents of other religions afar off became a feature of evangelism in the were still benighted and groped in the field. This negative attitude to other dark. The Victorian English cultures did not bear lasting fruit in the churchman, believing that Europe had mission fields, especially in the Third reached the apogee of human World nations of Africa. development in culture, religion and By the turn of the century, it became science, felt morally obliged to spread clear to some missionaries that their the same to those in "utter darkness and predecessors had committed some ignorance." In a subtle way, the grievous errors by not seeking to missionary attitude to "other religions" understand the cultural and religious became rooted in "Darwinism" with a systems in their areas of operation moral imperative and assumption of before trying to "declare their obituary." duty towards the "heathens" who Therefore, following the gradual but gtoped in the dark. Tius VIew was steady change in the pattern of christened the Whiteman's Burden or Christian theology in Europe, some Manifest Destiny to spread the Christian writers developed a new whiteman's religion, learning and attitude toward the "other religions" in civilization. With this undergirding missionary lands. Their perception of presupposition, any other form of non-Christian religions consequently religion beside theirs was considered became subsumed in the Church's "primitive", idolatrous, inferior and realization of the world's rich cultural should be replaced forcefully in order to diversity and her awareness that she can "save" the of the adherents of no more be a "Western" Church than those religions. Many missionaries she could ever have remained a Jewish worked with this illusion for a long Church; various missionary bodies . time. Thus the missionaries' image of gradually change their previous hostile non-Europeans, along with the attitudes and policies towards pseudo-scientific arguments for racial "non-Christian religions". In spite of superiority, produced an arrogant this more favorable view, the old view superiority complex. This was however of Christians toward "other religions" diametrically opposed to the biblical prevailed and kept some Christians still view of mission (Matt. 28:19ff.). Their withdrawn from non-Christians. attitude toward other cultures and From the 1930's, many European religious systems was characterized by Christian missions (especially in Africa) culture-shock, religious exclusivism and who realized the errors of the early racial pride. Missionary iconoclasm European missionaries and imperialists Onunwa 9

in attempting to destroy the traditional The Vatican Il (1962-65) continued cultures and religions, intensified efforts the exclusive ecclesiocentrism of the to investigate how some features of period which held that there was no traditionalism could be used as the salvation outside the Church (i.e. means to propagate the Gospel. Their Roman ). Yet the studies of the traditional languages, Council Fathers, while reaffirming that cultures and religions therefore took a the Church (Catholic) was necessary praeparatio-evangelica approach. for salvation, extended as it were the This evangelical zeal was manifested in universal possibility of salvation­ several works that appeared at the time stating that even atheists could be particularly in the writings of eminent saved. The view was initially missiologists like Professor Hendrick articulated by Kart Rahner, a radical Kraemer. In' suggesting ways of Catholic theologian whose thought communicating the Gospel to people of strongly influenced the deliberations of non-Christian religious background, the Council. His shift from Kraemer emphasized to the Protestant "Ecclesiocentrism" to "Christocentrism" missionary bodies what he described as made him conclude that other the "principles of continuity and non-Christian religions are or can be discontinuity" with non-Christian grace-filled ways of salvation and are elements in mission areas of operation. positively included in God's plans of In the recent past, even before the salvation. Rahner and Kung (another devastating criticisms of Hick and his Catholic theologian) have strongly tried friends on exclusivism, a change of to change the Catholic dogma on this attitude towards other religions has principle of exclusivism. Originally gained currency in the theological promulgated at the Council of Florence debates of the Church. The new shift of in 1438-45, it states that "no one emphasis is no longer on the "Church" remaining outside the Catholic Church or on "Christ" but on "God" as the basis can become partakers of eternal life: but of salvation. Thus the history of the they will go to the everlasting fire attitude of the Catholic Church toward prepared for the devil and his angels, other religions seems to have moved unless before the end of life, they are progressively from its previous joined to the Church." Rahner puts dogmatic Ecclesiocentrism to a less forward his idea of the "anonymous" rigid principle of Christocentrism and Christian in his attempt to alter the most recently to a broad-based concept exclusivist notion of of Theocentrism. "Ecclesiocentrism". His colleague, I 0 Africa Journal ofEvangelical Theology 14.1 1995

Kung, speaks of "ordinal)'" (world views for that matter) is anti-mission. religions) and the "extra-ordinal)'" Although an "inclusivist stance" that (Catholic Church) ways of salvation leads to "universalism" is also implying that both the Catholic Church counterproductive in mission, no one and other non-Christian religions are would ever endorse the idea of a Church viable ways to salvation. that should not evangelize or should 'These new attitudes have culminated accept that "all religions are one" . It is in a phenomenon we now call sheer . "dialogue." The term was made known Considering some more positive to the Church by Pope Paul VI in the grounds against exclusivism, the encyclical, Ecclesia Suam (6th August, mission of the Church to people of all 1964). As an institutional sign of this tongues and cultures can be undertaken desire to meet and relate to the in the strict biblical sense. Ths brings followers of other religious traditions of us to focus on the Theology of the world, the Holy Father began on Incarnation. The fundamentalists who Pentecost 1964 in the spirit of Vatican oppose interaction through dialogue or Il, the Secretariat for Non-Christians, the current proposals for "Inculturation" different from the Sacred Congregation may end up with isolating or "writing for Evangelization of People. The off' non-Christian religions and thereby World Council of Churches has in the failing to evangelize them. Not all same vein started a sub-unit for processes of interaction can be dialogue with people of "Living Faiths described as "inclusivism" or liberalism. and Ideologies." It is believed that the It has to be re-emphasized that recent radical theological views by the Christianity is a Transcendental Roman Catholic Church of other which is not culture-bound. It is non-Christian religions and cultures and supracultural and does not reject any the concept of dialogue, are evidences culture but can manifest itself through of her clear understanding of the evel)' culture by refining, purifying and magnitude of her mission to a fast reforming it, in order to "Christianize" changing world. it. It is through such contacts that the Gospel message could be put across meaningfully to people of "other faiths Religious Exclusivism and the and ideologies." The Lord Jesus who is Mission of the Church the Lord of the Universe warits his Gospel to get to evel)' land and The stand of Hick and his two friends "incarnate" itself contextually in all (and any other person who shares their Onunwa 11

cultures without special preference to cults which were confined to their any. It must be mentioned here that in geographical locations. No one was the incarnation, Jesus refused to appear converted into them. People were born to man as pure, refined Word but as into them, although outside enquirers Word Incarnate. In trying to might be admitted without full understand Christ as the Universal Lord . membership into the cult. Since one in all cultures and at the same time belonged to such faiths by birth, it was maintain the uniqueness of the Church, unreasonable and unnecessary to it must be stated that it is only Jesus convert anyone into them; they were not that is universal in an absolute sense. "missionary religions" per se. All other confessions which people On the contrary, Christianity is not a make of Him are influenced by many "national religion." It is catholic in the variables of culture, language, sense of universal and this makes it temperament, etc. It is only through imperative for all its adherents to contact with others that the Gospel can preach and plant it in all cultures and get through to people. A Christian who nations at all times. Invariably, abhors others and keeps aloofto Christianity contends with any existing maintain his purity is not the biblical religious system wherever it finds itself. Christian but a "ghetto" religious It faces persecution from the "host" fanatic. religion which sees it as an "intruder." Another unique feature of For instance it had to contend with Christianity is its incamational and , and thorough transcendental nature. It is not a Emperor-pagan Worship (at one time) "traditional" or "national" religion of in the Graeco-Roman World. In any particular country or society. Europe, it also had to fight its way Neither was it designed to save any through paganism and of the particular race. This is one of the facts Dark Ages. Earlier on, Judaism which that Hick forgot. He had stated that it was its "first chiefHost" became its was geographical isolation of territories chief enemy when its Christian which made it difficult to unite such characteristics became obvious. When like , it was evident that Christianity was not , Buddhism, Hinduism, just a of Judaism, zealous , and Judaism. Except persecuted it without relenting. In perhaps Buddhism among the above Africa, the traditional religion of the religions which began around 6th and people did not welcome Christianity 7th centuries B. C., others were national which it saw as a foe. We can therefore 12 Africa Journal of Evangelical Theology 14.1 / 995

see that the transcendental nature of human experience is unrealistic. The Christianity makes it imperative for the difficulty in identifying such a "pure church to propagate it everywhere. No Gospel" that is completely disentangled one should claim a "natural" right to it. from any form of human experience and No one should monopolize or hijack it. activity presupposes the communicator This is where exclusivism cannot help using a "culture." Christianity gets hold in achieving the goals of Christianity as of a "cultural pattern" and proclaims a "world-religion" in a pluralistic the Gospel through it. Neither society. Nor could inclusivism fulfill exclusivism nor inclusivism therefore the Great Commission of Matt. 28: 19. can hold onto the claim of In the Christian context, the term communicating a pure Gospel. Gospel is the "Good News that God has in Jesus Christ fulfilled his promises to Conclusion Israel, that a way of salvation has been In this brief essay, we have discarded opened to all." Tims, the Gospel was John Hick's reasons for rejecting not understood as the statement of a Christian exclusivism. We have also propositional truth that was taught but rejected Ninian Smart's and W . rather the proclamation of a fact that is Cantweii-Smith views because they do announced by God. An exclusivist in a not portray Christianity as a unique "ghetto" cannot proclaim the Good faith. Although the paper rejects News unless he goes out to do so. An inclusivism totally, it does not in any "inclusivist" who does not understand way regard Christianity as one of "the the unique nature of the faith, also world religions" in the sense that it can cannot proclaim it without adulterating be classified as one of many viable it. means of searching for and fmding the One should, however, decipher the Ultimate Reality. Liberalism and difference between the Person of inclusivism are of course discounted Christ and the Proclamation of same since neither portrays the Christian faith to others. One is the ontological Truth in its unique salvific nature. Any in itself, while the other is the process theological or ideological stance which of making some thing known. This negates or relegates the mission of the raises the problem of communicating Church to a secondary place, should not any "pure Gospel" (in the process of be considered as professing an authentic proclamation) totally disentangled from Christian faith . human activity and experience. The The old debate on the relationship idea of keeping Christianity out of other between Christianity and other religions Onunwa 13

will continue to recur in every through his the perfect way generation. This is because each to his Church. generation must discover the Christ for One obvious factor is that it is itself. In our own contemporary world, difficult to check the interaction of a a "ghetto Church" or an "inclusivist Christian with people of different church" that ignores the uniqueness of religious beliefs because of free Christianity cannot propagate the movement of people in the world. We Living Christ. Neither liberal should realize our mission to them at all inclusivism nor dogmatic and blind times and in all places. Because of this exclusivism can propagate the new development, our strategy of "changeless Gospel to a fast changing mission should never remain static but world." The withdrawn Christian dynamic and completely dependent on should respond to the challenge thrown the leading of the Holy Spirit. out by Hick and his friends. If we reject Christian Exclusivism or lnclusivism what do we accept? If we are sincere with the current idea of" lnculturation of the Gospel", the exclusivist stance of many fundamentalists is obviously not going to help the Church in her mission to the world. The liberal and radical inclusivist stance of Hick, Smart and Smith on the other hand repudiates the very existence of the Church as a separate institution. Therefore in an attempt to preach the Gospel to people in a multi-faith situation, a process of selection, purification and redemption of the basic cultural elements for effective evangelism, must be made. This will check the danger of reversion to paganism or in the Church, a problem which radical inclusivism poses. This is where prayers can work. God will reveal