Dr. Kenney's PIE Chart Theological Paradigm Pluralism Inclusivism

Total Page：16

File Type：pdf, Size：1020Kb

Dr. Kenney's PIE Chart Theological Paradigm Pluralism Inclusivism

Dr. Kenney’s PIE Chart Theological Pluralism Inclusivism Exclusivism Paradigm View on Salvific* All major religions Although only one Full, complete, Truth lead to God and religion is uniquely ultimate salvation is salvation and are true, there is enough found in only one equally valid truth in other religion. approaches religions that allows them to be implicitly “incorporated” into the one true faith. Perspective on other Since all major Adherents of other One religion is religions religions are valid religions who uniquely and and equal practice the core supremely true and approaches to the virtues held in all others false. divine, those of common with those While some good another religion are of the one true and value might be embraced in spite of religion can be present in other their difference. viewed as religions, their Diversity is seen as “anonymous” system as a whole is healthy, normal, and members of the one toxic an opportunity for true faith all to learn from each other Proponents John Hick Zwingli; Barth; Fundamentalists Rahner; Pinnock *Definition of salvific: that which brings wholeness, fullness, or salvation; in context, “salvific truth” gets the job done. The job that needs to be accomplished is reconciliation with or harmony with whatever one considers ultimate or divine. Comment on Proponents: this chart is in need of expansion. There are numerous proponents of the three positions outlined that could be included here. Comment on further developments to this chart: It would helpful if one could identify strengths and weaknesses to each position. This, then, would add an additional two rows to the chart. .

Copy Link

Recommended publications

Hindu Responses to Religious Diversity and the Nature of Post-Mortem Progress
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Apollo Hindu Responses to Religious Diversity and the Nature of Post-Mortem Progress The last two hundred years of Hindu–Christian encounters have produced distinctive forms of Hindu thought which, while often rooted in the broad philosophical-cultural continuities of Vedic outlooks, grappled with, on the one hand, the colonial pressures of European modernity, and, on the other hand, the numerous critiques by Christian theologians and missionaries on the Hindu life-worlds. Thus, the spectrum of Hindu responses from Raja Rammohun Roy through Swami Vivekananda to S. Radhakrishnan demonstrates attempts to creatively engage with Christian representations of Hindu belief and practice, by accepting their prima facie validity at one level while negating their adequacy at another. For instance, these figures of neo-Hinduism accepted that such ‘corruptions’ as Hinduism’s alleged idol- worship, anti-worldly ethic, caste-based distinctions and the like were all too visible on the socio-cultural domain, while they formulated revamped Vedic or Vedantic visions within which these were to be either rejected as excrescences or given demythologised interpretations. In Swami Vivekananda, we find on some occasions a more strident rejection of certain aspects of western civilization as steeped in materialist ‘excesses’ which needed to be purged through the light of Vedantic wisdom. Through such hermeneutical processes of retrieval, often carried out within contexts structured by British colonialism, these figures were able to offer forms of Hinduism that were signifiers not of the Oriental depravity that the British administrators, scholars and missionaries had claimed to perceive on the Indian landscapes but of a spiritual depth that transcended national, cultural and ethnic boundaries.
[Show full text]
Downloads\0673558-Eq-130916-Theology of Religions Instrument Ja__Ljf Final 22 Dec 2015.Doc 20/09/2016 ASTLEY-FRANCIS THEOLOGY of RELIGIONS INDEX 2
Original citation: Astley, Jeff and Francis, Leslie J.. (2016) Introducing the Astley–Francis Theology of Religions Index : construct validity among 13- to 15-year-old students. Journal of Beliefs & Values, 37 (1). pp. 29-39. Permanent WRAP URL: http://wrap.warwick.ac.uk/81708 Copyright and reuse: The Warwick Research Archive Portal (WRAP) makes this work by researchers of the University of Warwick available open access under the following conditions. Copyright © and all moral rights to the version of the paper presented here belong to the individual author(s) and/or other copyright owners. To the extent reasonable and practicable the material made available in WRAP has been checked for eligibility before being made available. Copies of full items can be used for personal research or study, educational, or not-for profit purposes without prior permission or charge. Provided that the authors, title and full bibliographic details are credited, a hyperlink and/or URL is given for the original metadata page and the content is not changed in any way. Publisher’s statement: “This is an Accepted Manuscript of an article published by Taylor & Francis in International . Journal of Beliefs & Values on 07/03/2016 available online: http://www.tandfonline.com/10.1080/13617672.2016.1141527 A note on versions: The version presented here may differ from the published version or, version of record, if you wish to cite this item you are advised to consult the publisher’s version. Please see the ‘permanent WRAP URL’ above for details on accessing the published version and note that access may require a subscription.
[Show full text]
Moral Implications of Darwinian Evolution for Human Reference
Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2006 Moral Implications of Darwinian Evolution for Human Reference Based in Christian Ethics: a Critical Analysis and Response to the "Moral Individualism" of James Rachels Stephen Bauer Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Christianity Commons, Ethics in Religion Commons, Evolution Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Bauer, Stephen, "Moral Implications of Darwinian Evolution for Human Reference Based in Christian Ethics: a Critical Analysis and Response to the "Moral Individualism" of James Rachels" (2006). Dissertations. 16. https://digitalcommons.andrews.edu/dissertations/16 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. Thank you for your interest in the Andrews University Digital Library of Dissertations and Theses. Please honor the copyright of this document by not duplicating or distributing additional copies in any form without the author’s express written permission. Thanks for your cooperation. Andrews University Seventh-day Adventist Theological Seminary MORAL IMPLICATIONS OF DARWINIAN EVOLUTION FOR HUMAN PREFERENCE BASED IN CHRISTIAN ETHICS: A CRITICAL ANALYSIS AND RESPONSE TO THE “MORAL INDIVIDUALISM” OF JAMES RACHELS A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Stephen Bauer November 2006 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. UMI Number: 3248152 Copyright 2006 by Bauer, Stephen All rights reserved.
[Show full text]
The Problem of Religious Pluralism
Scholars Crossing Faculty Publications and Presentations Department of Philosophy 2008 The Problem of Religious Pluralism Michael S. Jones Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/phil_fac_pubs Part of the Christianity Commons, Philosophy Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Jones, Michael S., "The Problem of Religious Pluralism" (2008). Faculty Publications and Presentations. 4. https://digitalcommons.liberty.edu/phil_fac_pubs/4 This Article is brought to you for free and open access by the Department of Philosophy at Scholars Crossing. It has been accepted for inclusion in Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. The Problem of Religious Pluralism Michael S. Jones, PhD The “problem of religious pluralism” engages several distinct but interrelated issues. The “problem” arises when one considers the variety of religious beliefs and practices in the world and, taking into consideration both their similarities and differences, attempts to formulate a coherent position on their origin, truthfulness, soteriological efficacy, and value in general. Of these questions, the one that has received the most treatment is the question of the soteriological efficacy of the world’s religions. That all religions contain some truth is not generally disputed: Zoroastrianism, Judaism, and Islam have the truth of monotheism, for example; some versions of Hinduism are also theistic in their final analysis of ultimate reality (see, for example, the theologies of Sankara and Ramanuja) and have well-developed theodicies, epistemologies, and absolutist ethical systems; the central role of self-giving love in Mahayana Buddhism certainly has biblical parallels, and so on.
[Show full text]
The Reality of Moral Imperatives in Liberal Religion
University of Pennsylvania Carey Law School Penn Law: Legal Scholarship Repository Faculty Scholarship at Penn Law 1-23-2013 The Reality of Moral Imperatives in Liberal Religion Howard Lesnick University of Pennsylvania Carey Law School Follow this and additional works at: https://scholarship.law.upenn.edu/faculty_scholarship Part of the Ethics and Political Philosophy Commons, Ethics in Religion Commons, Jurisprudence Commons, Law and Society Commons, Public Law and Legal Theory Commons, and the Religion Law Commons Repository Citation Lesnick, Howard, "The Reality of Moral Imperatives in Liberal Religion" (2013). Faculty Scholarship at Penn Law. 339. https://scholarship.law.upenn.edu/faculty_scholarship/339 This Article is brought to you for free and open access by Penn Law: Legal Scholarship Repository. It has been accepted for inclusion in Faculty Scholarship at Penn Law by an authorized administrator of Penn Law: Legal Scholarship Repository. For more information, please contact [email protected]. THE REALITY OF MORAL IMPERATIVES IN LIBERAL RELIGION HOWARD LESNICK Fordham Professor of Law University of Pennsylvania Abstract This paper uses a classic one-liner attributed to Dostoyoevski’s Ivan Karamozov, "Without God everything is permitted," to explore some differences between what I term traditional and liberal religion. The expansive connotations and implications of Ivan’s words are grounded in the historic association of wrongfulness and punishment, and in a reaction against the late modern challenge to the inexorability of that association, whether in liberal religion or in secular moral thought. The paper argues that, with its full import understood, Ivan’s claim begs critical questions of the meaning and source of compulsion and choice, and of knowledge and belief regarding the specific content of religiously grounded moral norms.
[Show full text]
Download Download
ISIT 2.2 (2018) 261–267 Interreligious Studies and Intercultural Theology (print) ISSN 2397-3471 https://doi.org/10.1558/isit.37330 Interreligious Studies and Intercultural Theology (online) ISSN 2397-348X BOOK REVIEW Religion and Extremism: Rejecting Diversity, by Douglas Pratt. Bloomsbury Aca- demic, 2018. 196 pp., Pb., $29.95 ISBN 978-14-74-29225-2 Reviewed by Ian Mevorach, Boston University, [email protected] The twenty-first century has seen a disturbing rise in violent and aggressive religious extremism. Why? In Religion and Extremism: Rejecting Diversity Douglas Pratt seeks to answer this question by analysing contemporary examples of religious extremism in the Jewish, Christian, and Muslim traditions. Pratt’s survey of these extremes corrects biased notions that practitioners of any one of these traditions are more prone to hate speech, aggressive exclusion of religious others, violence, or even terrorism. For example, in Chapter 9, “Extremism and Islamophobia,” Pratt makes the case that efforts to cast Islam as essentially prone to extremism and terrorism are part and parcel of the Western world’s Islamophobia, which is itself driven largely by Christian religious extremism (this is one example of a dynamic Pratt describes as “co-radicalization”). Pratt’s research indicates relatively equal possibilities for extremes of exclusivism and violence in all three Abrahamic faiths (and, presumably, others, though his research is limited to Judaism, Christianity, and Islam). Fundamentalist versions of these faiths, which reject religious diversity, are more likely to harbour and encourage extremist attitudes and behaviours. Religions which reject religious others also tend to reject other forms of human diversity (race, culture, sexuality, political ideology, etc.); when their influence grows, religious extremists lead their societies down “a path to closed, fascist insularity” (vii).
[Show full text]
Kierkegaard's View of Religious Pluralism in Concluding Unscientific Ostscriptp
Intermountain West Journal of Religious Studies Volume 3 Number 1 Article 2 2011 Kierkegaard's View of Religious Pluralism in Concluding Unscientific ostscriptP Brock Bahler Duquesne University Follow this and additional works at: https://digitalcommons.usu.edu/imwjournal Recommended Citation Bahler, Brock "Kierkegaard's View of Religious Pluralism in Concluding Unscientific ostscriptP ." Intermountain West Journal of Religious Studies 3, no. 1 (2011). https://digitalcommons.usu.edu/imwjournal/vol3/iss1/2 This Article is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Intermountain West Journal of Religious Studies by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. Brock Bahler: Kierkegaard & Religious Pluralism 1 Brock Bahler Brock Bahler is a PhD student at Duquesne University where he also works as an editor at Duquesne University Press. His expertise is primarily continental philosophy and philosophy of religion and he has published articles addressing the work of Levinas, Derrida, and Augustine, respectively. Recently, he presented a paper at the Kierkegaard Society at the APA, entitled, “Kierkegaard’s ‘Greatness’: Human Subjectivity as an Ordinary Impossibility.” 2 IMW Journal of Religious Studies Vol. 3:1 Brock Bahler Kierkegaard’s View of Religious Pluralism in Concluding Unscientific Postscript INTRODUCTION While the issue of religious pluralism, or inclusivism, seems implicit throughout the Postscript,1 perhaps even constantly lingering on the fringes, it is not the central question of Kierkegaard’s pseudonymous author, Johannes Cli- macus.2 This should make us pause in raising the issue. Before asking whether one can insert any other religion in Climacus’s account of subjectivity, or point- ing to Climacus’s existentialist structure as a metatheory that can be found in any way of being or God-relation,3 it is critical to consider what Climacus him- self writes on the subject.
[Show full text]
SPIRIT A. the Definition of 'Inclusive' and Inclusivism
CHAPTER II GENERAL INTRODUCTION OF ‘INCLUSIVE’ SPIRIT A. The Definition of ‘Inclusive’ and Inclusivism Etymologically, inclusive means “include”. For example: that vehicle has 40 people, inclusive driver, assistant, and passengers. 1 While thesaurus gives a brief that inclusive means “global, comprehensive, complete, and include”. 2 “including much or everything; especially including stated limits”; “an inclusive art form” ; “an inclusive fee” ; “his concept of history is modern and inclusive” ; “from Monday to Friday inclusive” [ant: exclusive]. Inclusive means “inclosing, encircling, and surrounding. It means “comprehending the stated limit or extremes”; as, “from Monday to Saturday inclusive”, that is, taking in both Monday and Saturday—opposed to exclusive. 3 Another meaning of inclusive, can be found in many dictionaries. Term inclusive as adjective means “including all costs”, for example: a three weeks inclusive holiday in the south of France. + of: the rent is $500, inclusive of heating and electricity. It also means “including the specific limits that have been mentioned and everything in between”, for example: these rates are available Monday to Thursday inclusive. “Deliberately aiming to involve all types of people”, for example: a new era of inclusive and accountable government. 4 In Cambridge dictionary, Inclusive as adj has some meanings: 1 Departemen Pendidikan Nasional, Kamus Besar Bahasa Indonesia , Gramedia, Jakarta, 2008, p.589 2 Eko Endarmoko, Tesaurus Bahasa Indonesia, Gramedia, Jakarta, 2006, p.250 3 http://kamus.landak.com/cari/inclusive 9/5/2012 4Macmillan Education, Macmillan English Dictionary for Advanced Learners , Macmillan, London, 2002, p.726 1) An inclusive price or amount includes everything; my rent is $700 a month inclusive (of bills).
[Show full text]
Inclusivism and Religious Plurality: a Quranic Perspective
www.rsis.edu.sg No. 039 – 9 March 2018 RSIS Commentary is a platform to provide timely and, where appropriate, policy-relevant commentary and analysis of topical and contemporary issues. The authors’ views are their own and do not represent the official position of the S. Rajaratnam School of International Studies, NTU. These commentaries may be reproduced with prior permission from RSIS and due recognition to the author(s) and RSIS. Please email to Mr Yang Razali Kassim, Editor RSIS Commentary at [email protected]. Inclusivism and Religious Plurality: A Quranic Perspective By Mohamed Bin Ali Synopsis Inclusivism and living within a religiously plural context are not alien to Islam. Rather, many parts of the Quran speak about them and extoll their virtues. Commentary MUSLIM INDIVIDUALS who have extremist orientation claim that their interpretation of Islam is the only correct one that can lead to salvation. Furthermore, they claim that adherents of other faiths must be disavowed. The most extreme of them will even justify killing them. These hostile positions and perceptions of non-Muslims are formulated through perverted interpretation of Quranic verses. In reality, one will discover that the Quran speaks volumes about embracing religious plurality and exhort Muslims towards inclusivism. The Quran speaks positively about diversity of religions and ethnicities by regarding them as signs of God's mercy and glory exhibited through His creations. It also appreciates plurality as a natural phenomenon. Essentially, the Quran has laid down the principles that govern positive interreligious relations. All this is evidence that Islam values diversity and human dignity.
[Show full text]
Theology Without Walls: Sic Et Non
Open Theology 2016; 2: 223–228 Is Transreligious Theology Possible? Open Access Peter Feldmeier* Theology Without Walls: Sic et Non DOI 10.1515/opth-2016-0016 Received January 19, 2016; accepted March 4, 2016 Abstract: The emerging project, Theology Without Walls, is fascinating and potentially highly fruitful, particularly given the recognized imperative for doing theology in light of a religiously plural world. But it is also a project with daunting methodological and philosophical problems. In the first part of the paper, the author describes why he is attracted to the project and how it might bear theological insight. He also frames the project along the lines of multiple religious belonging, comparative theology, and the current cultural zeitgeist. In the second part of the paper, he challenges how such a project would actually work, given various religions’ diverse and competing metaphysical claims which undergird their theological principles. Finally, he questions whether such a project would undermine the very purpose of theology for the kind of public most inclined to being influenced by it. His title’s Sic et Non (Yes and No) refers to both his commending Theology Without Walls and challenging its viability. He concludes that the collective weight leads him to challenge the project, at least until it provides a method that satisfactorily addresses his fundamental concerns. Keywords: comparative theology, religious pluralism, interreligious dialogue, transreligious theology Theology Without Walls: Sic—Yes I have a fascination for the Theology Without Walls (TWW) project and its possibilities. Frankly, however, and am also in a quandary about its viability. So, perhaps like many investigating TWW, my thought about whether doing theology fully inter-religiously is wise or even possible is both sic et non: yes and no.
[Show full text]
Philosophy of Religion
Introduction to Philosophy: Philosophy of Religion INTRODUCTION TO PHILOSOPHY: PHILOSOPHY OF RELIGION BEAU BRANSON, MARCUS WILLIAM HUNT, TIMOTHY D KNEPPER, ROBERT SLOAN LEE, STEVEN STEYL, HANS VAN EYGHEN, BEAU BRANSON (BOOK EDITOR), AND CHRISTINA HENDRICKS (SERIES EDITOR) Rebus Community Introduction to Philosophy: Philosophy of Religion by Beau Branson, Marcus William Hunt, Timothy D Knepper, Robert Sloan Lee, Steven Steyl, Hans Van Eyghen, Beau Branson (Book Editor), and Christina Hendricks (Series Editor) is licensed under a Creative Commons Attribution 4.0 International License, except where otherwise noted. DEDICATION To Roger Branson — the best dad I ever had. For all the sacrifices I know ouy made. And for all the ones I don’t. CONTENTS What is an Open Textbook? ix Christina Hendricks How to Access and Use the Books xi Christina Hendricks Introduction to the Series xiii Christina Hendricks Praise for the Book xvi Acknowledgements xviii Beau Branson and Christina Hendricks Introduction to the Book 1 Beau Branson 1. The Intertwining of Philosophy and Religion in the Western Tradition 7 Beau Branson 2. Reasons to Believe – Theoretical Arguments 18 Marcus William Hunt 3. Non-Standard Arguments for God’s Existence 30 Robert Sloan Lee 4. Reasons Not to Believe 49 Steven Steyl 5. Debunking Arguments against Theistic Belief 62 Hans Van Eyghen 6. From Philosophy of (Mono)theism to Philosophy of Religions 74 Timothy D Knepper Glossary 87 About the Contributors 91 Feedback and Suggestions 94 Adoption Form 95 Licensing and Attribution Information 96 Review Statement 98 Accessibility Assessment 99 Version History 101 WHAT IS AN OPEN TEXTBOOK? CHRISTINA HENDRICKS An open textbook is like a commercial textbook, except: (1) it is publicly available online free of charge (and at low-cost in print), and (2) it has an open license that allows others to reuse it, download and revise it, and redistribute it.
[Show full text]
Conversion, Sanskritization and the Dissolution of the Multiple in Advaita Missionary Movements
Journal of Hindu-Christian Studies Volume 28 Article 9 2015 Non-Dual Belonging: Conversion, Sanskritization and the Dissolution of the Multiple in Advaita Missionary Movements Reid B. Locklin St. Michael’s College, University of Toronto Follow this and additional works at: https://digitalcommons.butler.edu/jhcs Recommended Citation Locklin, Reid B. (2015) "Non-Dual Belonging: Conversion, Sanskritization and the Dissolution of the Multiple in Advaita Missionary Movements," Journal of Hindu-Christian Studies: Vol. 28, Article 9. Available at: https://doi.org/10.7825/2164-6279.1608 The Journal of Hindu-Christian Studies is a publication of the Society for Hindu-Christian Studies. The digital version is made available by Digital Commons @ Butler University. For questions about the Journal or the Society, please contact [email protected]. For more information about Digital Commons @ Butler University, please contact [email protected]. Non-Dual Belonging: Conversion, Sanskritization and the Dissolution of the Multiple in Advaita Missionary Movements Reid B. Locklin St. Michael’s College, University of Toronto IN a series of articles from 1957 until his death both styles of argument, among others, can be in 1979, the influential Indologist Paul Hacker adduced in Hindu, Christian and Muslim advanced the claim that those Indian traditions traditions; the harder and more important task generally classified as open and tolerant should is, in his telling, to attend to the distinctive in fact be labeled “inclusivist.”1 Rather than strategies of engagement with religious others engaging religious or philosophical opponents in any particular text or tradition. in their integrity, he suggested, such traditions Such critiques notwithstanding, it remains subordinated such others and assumed them true that some type of inclusivist into their own doctrinal systems.
[Show full text]