Durham E-Theses The Christian Message in a Postmodern World: a critical re-appropriation of Hendrik Kraemer's theology of religions Perry, T.S. How to cite: Perry, T.S. (1996) The Christian Message in a Postmodern World: a critical re-appropriation of Hendrik Kraemer's theology of religions, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/5351/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 T.S. Perry The Christian Message in a Postmodern World: A Critical Re-Appropriation of Hendrik Kraemer's Theology of Religions Doctor of Philosophy 1996 Abstract This thesis is a critical re-appropriation of Hendrik Kraemer's theology of religions. Part I introduces theology of religions through the now familiar threefold typology: Kari Barth represents 'exclusivism,' Kari Rahner, 'inclusivism,' and John Hick, 'pluralism' (Chapter 1). It then argues that the typology implicitiy represents non-pluralist approaches as theologically deficient and ethically insensitive while masking problems in pluralist positions (Chapter 2). It thus releases Kraemer from the typology and from the more emotive charges directed against 'exclusivism.' Part II chronologically and tiiematically surveys Kraemer's theology of religions, describing his missiological and theological contexts (Chapter 3) and summarising his major works (Chapter 4). The crux of the argument comes in Part III. First, a survey of the contemporary philosophical climate is offered through a summary and critique of Jean-Frangois Lyotard's interpretation of the postinodem conditioa Subsequentiy, three theological responses are assessed with Mark C. Taylor's a/theology and John Milbank's theology presented as avoidable extremes while the work of Hans Frei and George Lindbeck is offered as a mediating position which is dubbed 'posonodem orthodoxy' (Chapter 5). Second, after reviewing key themes in Kraemer's position, theological and phenomenological criticisms are outiined and evaluated. Though they do not seriously threaten the position, these criticisms prohibit extreme interpretations of, and lead to slight modifications in, Kraemer's work (Chapter 6). Finally, when re-read through the lenses of posdnodem orthodoxy, Kraemer's thought is shown to offer to contemporary theology of religions avenues of theological creativity which are nevertheless faithful to the Christian tradition (Chapter 7). The thesis concludes that Hendrik Kraemer's theology of religions is worthy of critical re- appropriatioa The Christian Message in a Postmodern World: A Critical Re-Appropriation of Hendrik Kraemer's Theology of Religions T.S. Perry The copyright of this thesis rests with the author. No quotation from it should be pubHshed without his prior written consent and information derived from it should be acknowledged. Submitted for the degree of Doctor of Philosophy University of Durham Department of Theology 1996 3 I OCT 1996 Contents Acknowledgements P 3 Declaration p. 3 Introduction p. 4 1. The Scope of the Study p. 4 2. The Argument of the Study p. 5 p. 8 3. The Aims of the Study p. 9 I. THE THREEFOLD TYPOLOGY AND BEYOND p. 10 1. The Threefold Typology p. 11 1.1 Exclusivism; Karl Barth p. 23 1.2 Inclusivism: Karl Rahner p. 34 1.3 Plurahsm; John Hick p. 49 2. Beyond the Threefold Typology p. 49 p. 57 2.1 The Gaiealogy of the Typology p. 68 2.2 Whose Exclusivism? Which Pluralism? p. 74 2.3 The Soteriological Axis p. 75 n. REDISCOVERING HENDRIK KRAEMER p. 77 3. Reading Kraemer in Context p. 85 P 100 3.1 Kraemer's Life and Works 3.2 Kraemer and the International Missionary Council 110 3.3 Kraemer's Theological Development P- 4. Kraemer's Theology of Religions 4.1 The Christian Message in a Non-Christian World P- 110 4 .2 The Audiority of the Faith P 123 4.3 Religion and the Christian Faith P- 129 HI. RE-APPROPRIATING HENDRIK KRAEMER P 147 5. Theological Responses to the Postmodern Condition P- 148 5.1 The Postmodern Condition P- 150 5.2 Theological Responses P- 159 6. Key Themes and Criticisms of Kraemer'sTheology of Religions 174 6.1 Key Themes 174 6.2 Theological Criticisms 189 6.3 Phenomenological Criticisms p. 204 7. A CriticatRe-Appropriation of Hendrik Kraemer's Theology of Religions p. 212 7.1 Biblical Reali sm and Authority p. 212 7.2 The Totalitarian Approach and the Other p. 219 7.3 Adaptation, the Point of Contact and Incommensurability p. 229 Conclusion p. 236 Bibliography p. 240 Acknowledgements I cannot thank all those who have contributed in various ways to the production of this thesis in the space provided. Nevertheless, I would gratefully acknowledge the following institutions and people. First, the generosity of the University of Durham, the Theology Department, the Shawville Standard Church, and the Pontiac Development Fund, allowed me to focus on the project without the added pressure of monetary worries. Second, Eleanor Jackson and the Rt. Rev. Lesslie Newbigjn offered both bibliographical suggestions and encouragement. Dr Jackson's personal notes, essays and books were invaluable historical resources for the preparation of Chapter 3 while Bishop Newbigin's letters and conversations were always heartening. Though he is not cited often, for those familiar with his work. Bishop Newbigjn's influence is obvious throughout. In addition, Dr Gavin D'Costa and Professor Alvin Plantinga graciously provided unpublished material shedding light on the epistemological dLCBculties contained in pluralist hypotheses. Third, the Theology Faculty, the staff at Palace Green Library, and fellow postgraduates were a constant source of support. Professor David Brown and Dn Colin Crowder contributed careful criticism and helpful suggestions. Colin in particular spilled much red ink on earlier drafts to correct errors in form and content; any remaining are mine alone. Also, Margaret ParkinscHi went far beyond the role of Postgraduate secretary to become a sounding-board, a cheerieader and a friend In the library, Allison, Barbara, Carol and Colin inevitably brightened the dullest of mornings and were always able to track down sources and Inter-Library Loans when asked Lastly, to my colleagues, especially Chris, Dan, David and Paul, thanks for the coffee, criticism, and conversations. The thesis is dedicated to the three greatest influences on my theological development: to my grandfather, Mr. George Perry and my pastor, the Rev. Barney Wood who narrated and performed the Christian story simply and consistently and in so doing, left me a pattern to imitate, and to Dn Ian Rennie who encouraged me to pursue postgraduate studies. While there are not words enough to thank you, I hope that those following are a small start. Declaration I confirm that no part of this thesis has been submitted for a degree in this or any other university. I also confirm that the thesis conforms to the word limit set out in the Degree Regulations. The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived from it should be acknowledged Introduction The question of Christianity's attitude and relationship to the religions of the world will not go away - and ndtiier should it.'' So Gavin D'Costa opens what is now a major collection of essays among the increasing amount of literamre falling under the rubric of Christian theology of religions. Despite their expanding number, the various books and articles usually fall into one of three related but distinct methods of approaching the problem: historical, philosophical/theological and ethical.^ This study is a contribution to the second dimension, for it is a theological argument for the critical re-appropriation of Hendrik Kraemer by contemporary Christian theology of religions. In order to property introduce the smdy, the remaining paragraphs limit its scope, outiine its argument, and summarise its aims. 1. The Scope of the Study The study's scope is confined explicitly to Christian theology of religions. It is not therefore a phenomenological study of specific religions or cenain beliefs and practices. Though the value of careM investigation into the lives of diverse religious communities is not denied, such an activity is not undertaken here.^ Second, neither is the study an example of comparative 1. Gavin D'Costa, "Preface' in Christian Uniqueness Reconsidered, ed. Gavin D'Costa, (MaryknoU: Orbis, 1990), p. viii. 2. This deliberately parallels the 'three bridges' used by the contributors to The Myth of Christian Uniqueness to 'cross the Rubicon,' from the 'shores of exclusivism or inclusivism to pluralism.' They are 'The Historico-Cultural Bridge,' 'The Theologico-Mystical Bridge,' and The Ethico-Practical Bridge.' See Paul F. Knitter, 'Preface,' in The Myth of Christian Uniqueness: Toward a Pluralistic Theology of Religions. (Mar>knoll: Orbis, 1987), pp. ix - xii.