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Karl Rahner's Notion of “Anonymous Christians” الجامعة اﻹسﻻمية العالمية International Islamic University Islamabad - Pakistan إسﻻم آباد – باكستان (Faculty of Islamic Studies (Usuluddin كلية الدراسات اﻹسﻻمية )أصول الدين( DEPARTMENT OF COMPARATIVE قسم مقارنة اﻷديان RELIGIONS Karl Rahner’s Notion of “Anonymous Christians” and Its Role in the Development of Christian Theology of Interfaith Dialogue in 20th Century (A Historical, Critical and Analytical Study) Supervised By: Prof. Dr. Anis Ahmad Submitted by: Muhammad Shahid Habib (Reg. 84-FU/PhD/F07) In Partial Fulfillment for the Award of a Doctor of Philosophy Degree in Comparative Religion Department of Comparative Religion Faculty of Islamic Studies (Usuluddin) International Islamic University Islamabad-Pakistan 1435 A.H. - 2015 C.E. COMMITTEE OF EXAMINERS Accepted by the Department of Comparative Religions, Faculty of Islamic Studies, International Islamic University, Islamabad, as partial fulfillment of the requirements of the degree of Doctor of Philosophy in Comparative Religion Supervisor:Prof. Dr. AnisAamad Co-Supervisor: Dr. Muhammad Akram Internal Examiner:Prof. Dr. Imtiaz Zafar External Examiner:Prof. Dr. Khalid Masood External Examiner:Prof. Dr. AyazAfsar Date: 01-07-2015 __________________ ________________________ H. O. D, Dean, Department of Comparative Religion Faculty of Islamic Studies, International Islamic University, International Islamic University, Islamabad. Islamabad. ii بسم هللا الرحمن الرحيم قُ ْل يَا أَ ْه َل ا ْل ِكتَا ِب تَعَالَ ْوا إِلَ ٰى َك ِل َم ٍة َس َوا ٍء بَ ْينَنَا َوبَ ْينَ ُك ْم أَ اَّل نَ ْعبُدَ إِ اَّل اَّللاَ َو ََّل نُ ْش ِر َك بِ ِه َش ْيئًا َو ََّل يَتا ِخذَ بَ ْع ُضنَا بَ ْع ًضا أَ ْربَابًا ِ من دُو ِن اَّللاِ ۚ فَإِن تَ َولا ْوا فَق ُولُوا ا ْش َهدُوا بِأَناا ُم ْس ِل ُمو َن . )آل عمران:64( Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah´s Will). iii ACKNOWLEDGEMENT Any task is never possible without the grace and the help of Allah Almighty. It is only His blessings that He has bestowed upon me in undertaking this academic task of great significance. I express my heartily gratitude to the Lord- The Bounteous and Benign who enabled me to accomplish this research work. The only source of inspiration to keep me absorbed in attaining knowledge has been the greatest Mu’allim, our beloved Prophet Muhammad (Peace and blessings of Allah be upon Him). The research once undertaken was intellectually supervised and guided by Prof. Dr. Anis Ahmad (VC Riphah International University). I find no words to express my gratitude for his scholarly guidance till the final teachings of this research task. I am also extremely grateful toProf.Emeritus, Dr. Zafar Ishaq Ansari (IIUI)who guided me to take up this task. Besides him, I am also thankful to Mr. Modassir Ali (now in Qatar University), whose encouragement and appreciation led to the development of my research proposal and its approval from BASR. I am thankful to Prof. Dr. Khalifah Hassan Ahmad (Ex-VP, IIUI), Prof. Dr. Abdul-KhaliqKazi (Ex-Dean Faculty of Islamic Studies, IIUI) and Prof. Dr. Ahmad Jad whose teachings during the course work did have profound influence on my research work. I am also thankful to my co-supervisor Dr. Muhammad Akram (HOD of Comparative Religions, IIUI) for his supervision. I am also indebted with the guidance ofKhursheed Ahmad Saeedi (Lecturer)and all my faculty teachers and assistance of its members. I express special thanks to Muhammad Atif Chaudhry (LLM, USA), Muhammad Irfan (Ph.D Scholar, Harvard University, USA), Muhammad Nasir Khan (Ph.D Scholar, Canada) and Muhammad Salman Aslam (UK) who though abroad had been extremely helpful to me for carrying out this research. Most of the required books for this research were provided by these sincere fellows. I am also thankful to my friend Hafiz Sarfraz Ahmad for his service of proof reading of my thesis. The whole work could never have been possible without the support of all my family members. The prayers of my beloved mother paved my ways to success since the iv beginning of my academic career. The affectionate support of my brothers and sisters will always remain memorable. Muhammad Shahid Habib v Dedication This humble work is dedicated: TO MY PARENTS AND TEACHERS vi ملخص البحث كارل رانر )1984-1904( أملاين يسوعي يعترب من أشهر علماء الﻻهوت الكاثوليك واﻷكثر أتثريا ىف القرن العشرين. إن مؤلفاته الىت تقرتب من 4000 منشورا أهلته ﻷن يصبح رائد اجمللس الثاين للفاتيكان. بدأ التفكري يف الﻻهوت و دوره ىف احلياة الشخصية لﻹنسان خﻻل فرتة تكوينه اليسوعية. إن من أّوليات اهتمامات رانر يف الﻻهوت عﻻقة اﻹنسان بربه ابلنسبة له أن تكون إنساان يعين أن تكون على عﻻقة مع هللا الذي يلج الذات اﻹنسانية من خﻻل اﻻتصال الذايت. إن منتقديه مل يكتفوا ابﻹعجاب مبنجزاته يف علم الﻻهوت فحسب بل قبلوه كأعظم ﻻهويت معاصر. حبث يف أفضل عناصر الﻻهوت متفاداي الغموض إذ اهتم مبوضوع اﻹنسان والرب واملسيح. إن فهمه للنجاة قاده إىل أن يبتكر مصطلح )املسيحيون اجملهولون( الذي يعين أن كل من اتبع املسيح أبي طريقة كانت بغض النظر عن معتقداته الدينية سيحرز على النجاة. إن هذا قاد الكثلكة الرومانية إىل نشاط حوار اﻷداين إىل أبعد حد ﻹجياد فرصة للدعاية لدينها املسيحي. خضع كارل رانر ملؤثرات عديدة منها أستاذه مارتن هايدجر الذي أشرف على دراسته خﻻل فرتة دامت سنتني. علّمه فيها كيف يفكر و كيف يسرب غور النص. اثنيا إن ممارسة الطريقة حيةالرو املعروفة ابسم إجناسيوس للويوﻻ قادت رانر إىل التصوف حيث اﻻتصال الفوري واجملرد ابلرب. إن إجناسيوس علّمته اﻻتصال ابلرب حىت ىف حياته العملية اليومية. و اثلثا أتثري جوزيف مارشل العميق على أفكار رانر ىف تفسريه ﻷفكار توماس أكوينس ، لقد صنع منه عاملا حيوايصاحب بصرية انفذة متتد إىل آفاق غري حمدودة جعلت تفسريه ﻷفكار توماس أكوينس تتناسب إىل أقصى حد مع الفلسفة احلديثة. إن فكره يبدو غري حمدود فيما يتعلق ابﻻتصال املباشر ابلرب. أن تكون لك عﻻقة ابلرب يف نظره يعين أن تكون قادرا على اﻻتصال به و قادرا على معرفته. إن كتبه املشهورة - vii أسس الداينة املسيحية- الروح يف احلياة و مستمع الكلمة ، تعزز العﻻقة بني الفلسفة و الﻻهوت. إن الكنيسة تعتقد بنجاة أتباع الدايانت اﻷخرى مبشيئة هللا. لقد بّني مشاهري الﻻهوتيني بطريقة مفصلة كيف تتم جناة غري املسيحيني بيد هللا. إن هذا التطور يف اعتبار الكنيسة مّر بثﻻث مراحل وتسمى )الرافضية( و )التقريبية( و )التعددية( أّدى إىل احرتام الكنيسة لكل اﻷداين. إن تطوير هذا الفكر حول الدايانت اﻷخرى لدى الكنيسة كان نتيجة جهود عدة مشاهري ﻻهوتيني الذين استمروا ىف نشر نظرهتم للدايانت بتطلعات جديدة رغم اﻻنتقادات الشديدة إىل أن رضخت الكنيسة هلذه اجلهود و أعلنت عن تبين هذه اﻹصﻻحات ىف نظرهتا الﻻهوتية. إن من بني هؤﻻء املشاهري هو كارل رانر الذي ابتكر مصطلح )املسيحيون اجملهولون( لغري املسيحيني. إنه يعتقد أبن )الغيبية( هى من أهم مميزات اﻹنسان اليت جتعله على عﻻقة مع هللا. هناك ﻻهويت آخر من بني املشاهري يُدعى جون هيك صاحب نظرية التعددية ضم غري املسيحيني إىل النجاة اﻷبدية. أما هانس كانج و هو أحد املدافعني عن التقريبية فأ ّكد أبن النجاة لغري املسيحيني واردة إذا كانت من خﻻل املسيح وحده الذي مل تقتصر جناته على املسيحيني فقط. إن بولس نيرت و هو ﻻهويت كاثوليكي روماين يرى أن هناك ثﻻث طرق خمتلفة: 1( أن كل الدايانت نسبية. 2( و أهنا كلها من حيث اﻷساس واحدة. 3( و أهنا كلها متتلك مصدرا نفسيا مشرتكا. فاملسيح ابلنسبة له هو غاية النجاة. قام أحد أكرب الﻻهوتيني املبدعني و هو جون كوب بتحديد معىن مصطلح املسيح و يرى أن معناه هو الوسيلة اليت ﻻتستثين أية وسيلة أخرى. viii وكان يهدف من وراء هذا إىل إصﻻح بنّاء ىف الكنيسة. هناك ﻻهويت معاصر آخر إدوارد شلبيكس ظل يبحث يف اجلانب الﻻهويت للثقافة إىل أن وصل إىل تصور يعترب فيه أن هناك عﻻقة شراكة جديدة بني الكنيسة و العامل و يرى أن النجاة يصادفها الناس ىف حياهتم اليومية و التعبدية وأن الﻻهوت هو نزول احلوار بني الرب و العامل. إن واثئق جملس الفاتيكان الثاين تبحث أيضا عن القيم املشرتكة بني خمتلف الدايانت لتعزيز عﻻقة الصحبة بينها لكوهنا تتجه كلها حنو إله واحد. وﻷن ابلنسبة للمجلس كل اﻻنبياء حيملون مشروع النجاة اﻹهلية. إن كارل رانر يُعترب من أكثر الﻻهوتيني احرتاما يف القرن العشرين. هلذا فإن هذه الدراسة هتدف إىل كشف النقاب عن أمهية فكرة )املسيحيون اجملهولون( و كيف استطاعت أن تقوي مشروع الﻻهوت الكنسي للحوار يف القرن العشرين. إن أهم عنصر جدير ابلذكر يف نظرية )املسيحيون اجملهولون( لكارل رانر هو أّولية الرمحة اﻹهلية و مبادرة النجاة اﻹهلية. فالرمحة اﻹهلية تعطي اﻹنسان نصيبا من الرابنية بينما النجاة فهي ليست شيئا ممكنا و لكنها حقيقة يناهلا كل إنسان من خﻻل املسيح. إن السبيل الوحيد للنجاة جلميع الناس هو الرمحة اﻹهلية الكامنة ىف اختيار اﻷخﻻق اﻹهلية اليت اكتسبها اﻹنسان من خﻻل جتربته الغيبية مع الرب. إن فهم رانر املتفرد للرمحة اﻹهلية يبني أن منح الرب ذاته لﻹنسان وكذلك اﻻتصال الذايت هو مبثابة عملية وجودية تؤثر يف رابنية اﻹنسان و تتضمن أيضا فلسفة الوجودية. فالرمحة تؤثر أساسا يف حقيقة الوجود وجتعل الرب هو غاية اخللق. هناك تطور آخر مهم حدث يف ﻻهوتية رانر كان وجودية هايدجر اليت تبني أن الرب خلق اﻹنسان ليشاركه املعرفة و احملبة. وأطلق رانر عليها مصطلح )الوجودي اخلارق للطبيعة( املوجود يف كل إنسان و لكنه الوجودي لعني وجوده. عند رانر الرمحة و الوجودي بينهما ارتباط وثيق من دون الوجودي تفقد الرمحة قيمتها. فالوجودي اخلارق للطبيعة ابختصار هو اﻻتصال الذايت ابلرب احلاضر يف كل إنسان على شكل عرض سواء قُبل أو ُرفض. سعى رانر لنشر فكر توماس أكوينس الذي عمل على إجياد عﻻقة متناسبة بني العقل الطبيعي والوحي اخلارق للطبيعة. إن أتثري النهضة و اﻹصﻻح نقلت املذهب املدرسي إىل ix املذهب املدرسي اجلديد. مّر مذهب املدرسيني مبراحل خمتلفة خﻻل القرن املنصرم ، أوﻻها عند حتول القرن. إذ كان الرتكيز فيها على دراسة نص القديس توماس أكوينس و اثنيتها خﻻل بداية القرنحيث برز اخلﻻف بني الكنيسة و الربملان و اثلثتها أثناء الفرتة اليت مرت بني احلربني العامليتني حيث ظهرت ثﻻثة أصناف من املذهب التومي و هي: املذهب التومي التقليدي: و يتزعمه جاك تن.
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