Theology of Religions.

Convergence
Teacher: CJ Block
May 3, 2007

One major challenge for Christianity in our culture is dealing with individualism and pluralism at the same time.
Individualism [def]: everybody to their own
Pluralism [def]: all faiths are equal
This sounds good, until value systems oppose.

Jesus commanded, “go into all the world and make disciples” (Matthew 28:19) and “I am the way, the truth, and the light” (John 14:6) but we don’t get very far by simply saying to the world, “We’re right, you’re wrong, end of story.”

• How does Christianity react to other faiths?
• What does Christianity have to give to other religions?
• How do other faiths inform our faith?

These, arguably, are the most important theological questions of the century.

“You cannot criticize a statement of what claims to be the truth except on the basis of some other truth-claim which – at the moment – you accept without criticism.” – Lesslie Newbigin
In other words: true knowledge of anything is impossible outside of personal commitment in faith.

The world is placing more and more value on pluralism and individualism. Traditional apologetics are dying out because empirical truth is becoming devalued in society. What does Christianity offer the world that values individualism to such a high degree that not only is everyone permitted to worship their own god, but that right is defended by others against any who would witness to a different truth?

What is theology of religions?

• It is NOT the new systematic theology
• It is NOT the new missiology
• It is the study of why, from a Christian perspective, other faiths exist at all
• What is their meaning or purpose? What can be learned from them? What does Christianity offer them?
• It is Christianity in dialogue with Buddhism, Hinduism, Islam, etc.
• It acknowledging that Christianity’s self-understanding is influenced by interaction with religious others
• Systematic theology is Christian theology in isolation, theology of religions is Christian theology in dialogue with religious others
• We allow the opinions of Buddhists about Christianity to affect our self-understanding: our faith is informed by their faith
• It is a demonstrated commitment to truth that is greater that commitment to our truth

Theological Foundation.

Christian theology of religions centers around two propositions, our non-negotiables that we bring to the table...

• God wants everyone to be saved
• Salvation can be found only in Jesus Christ

What kinds of interactions are there between religions? (Charles Van Engen)

• Comparative Religions (1910): contrasts the major tenets of religions.
• Phenomenology of Religions (1930): why religions exist; assumes equal value of all religions.
• Philosophy of Religions (1950): compares the truth claims of religions as a point of commonality.
• i.e. Christians, Muslims, and Jews all believe people go to either heaven or hell after death. This information is useful for dialogue
• Personal Piety Movement (1960): growing individualism began to protect individual’s right to believe whatever they wanted; this approach is inquisitive but not comparative (it doesn’t matter what you believe, just believe it sincerely.)
• Comparative Sociology of Religions (1970): compares how useful various religions are to society.
• i.e. highest rate of religious conversions between 1980-1995 was Africans to Islam because Islam was perceived as a social benefit
• Inter-Faith Dialogue (current): invites participation of religious others into relationship; inherent vulnerability to conversion of participants; determine objective truth through relationship.

Typology of religious theology.
Three main views provide different definitions of bounded sets…

• Ecclesiocentrism (Exclusivist): No salvation outside the church. Only those counted with the church will be saved. Optimistic about the church.
• Christocentrism (Inclusivist): Salvation is only found in Christ, but Christ’s work can be found in and through other religions. Some Universalist leaning. Concerned with religions co-existing. Weak theology of the fall and sin.
• Theocentrism (Pluralist): emphasizes common humanity. Bible is just one book among many. Inherent pessimism about the church. Christ is just one salvific figure among many. People can be saved in a number of different ways.
  

Three innovative views…

• Realitycentrism: John Hick. There are multiple external realities. We all go to a different party after we die. A meta-religious nuance of pluralism: there is no God or gods or nirvana, there is an entirely other reality which humanity has not yet encountered to which all religious participants point with descriptive words like God, gods and nirvana.
• Acceptance Model: Paul Knitter. There are not only a number of ways to salvation, but a number of salvations. Buddhists will have nirvana, Christians will have heaven, and Muslims will have their dancing virgins. So be it. Tolerance that we will never know, let people make their truth claims and we’ll see what happens (not worth discussing.)

The challenge of these two models is that they are logically self-defeating. To defend the truth of multiple truth-claims is to defend a single truth-claim. If I say that all religions are true, then I have made a truth-claim that violates the claims of other religions. Pluralism IS a religious truth-claim, counter to Christianity, Buddhism, Hinduism, Islam, and Science. It therefore must be defended as a truth-claim in one of the ways mentioned above.

• Evangelistic: Charles Van Engen. Could be called Contextualized Dialogical approach. Particular about faith in Christ, universal in the acceptance in varied cultural expressions of that faith. Concerned with co-existence of religions. The Bible is outside of culture, and has messages for every culture. Separates culture from religion. Leans on universal experience of particular truths. Affirms the light in other religions.

At the end of the day, we’re never going to know enough to prove anything or just know. There is only believing a truth claim in faith. We are truly free when we realize there is no objective truth, only universal truth.

Don’t forget that our primary revelation is not the book, it is the man.

To facilitate inter-faith dialogue: build bridges, look for light.

Biblical Ambiguity.
God didn’t communicate this all clearly with lists and arguments: he gave us a story that promotes debate and dialogue. That’s what God chose. Now we have to deal with it.

There is a deep tension between particularism and universalism in the Bible. God’s covenant with Abraham (Gen 12:3) is universal, yet Jesus (John 14:6) is particular. The pagan saints Melchizzedeck and Rahab are honoured as godly, yet the Pharisees are criticized, and Annanias and Saphira (believers in Christ) are killed by God for lying.

Psalm 115:3-8
3 Our God is in the heavens, and he does as he wishes.

4 Their idols are merely things of silver and gold, shaped by human hands.
5 They have mouths but cannot speak, and eyes but cannot see.

6 They have ears but cannot hear, and noses but cannot smell.

7 They have hands but cannot feel, and feet but cannot walk, and throats but cannot make a sound.

8 And those who make idols are just like them, as are all who trust in them.

Practically, how does this work?

Case study: Islam.
Reference Sura 1 from the Qur’ran

How do ecclesiocentrists view Islam?
Their engagement: conversion (e.g. tracts, friendship evangelism, invitation to church, the sinner’s prayer).
Muslim response: defensive apologetics, perhaps an emotive or rational conversation experience.

Christocentrics?
Engagement? Universalist Declaration: “You are already saved by Christ.” Or perhaps particularist declaration: “Christ is in your religion.” Arrogantly ignores different definitions of salvation.
Response? Incredulity: “Who are you to tell us that we are already saved by your false god?” or "Who are you to make those claims about our faith, our Qur’an, you’re going to hell."

Theocentrics?
Engagement? Your god is our god. It doesn’t matter what you believe, as long as you believe something. Way to go!
Response? There is no god but Allah and Muhammad is his prophet.

Evangelistic?
Engagement? What does Islam have to say to Christianity? How can you help me to understand my faith in Christ better? Are there ways that Christ can inform your faith as well? Could it be that our experience of Islam is universal, and our experience of Christ is universal? Ie: would we both find Islam legalistic and Jesus grace-filled? Questions are central. Must be open to the possibility that through relationship that reasonably one of us needs to convert. This is about searching for truth together: in a society of universal truth, truth is found through agreement in experience.
Response? READ Sura 3:84-85 … Jesus is one of the prophets. Jesus is a Word from God (3:39, 45) and the Word of God (4:171; cf. John 1:14). He is strengthened by the “holy spirit” (2:87), and is called a spirit from God (4:171; 58:22; cf. 1 Cor. 15:45). Jesus is also uniquely among the Prophets a mercy from God (19:21), and holding a place near to God (3:45). Jesus is also described as the Messiah (al-masih; 3:45; 4:157), although the word doesn’t mean to Muslims the same as it means to Christians. Jesus is a miracle worker (3:49; 5:110; 29:46). 16 times he is called, “son of Mary” and the Qur’an defends his unique virgin birth (3:45-47; cf. Luke 1:26-38).

Matt 28:16-20 – Jesus declares his authority over Islam, in the gospels to Muslims are taught to read and obey.

“Nearest among men in love to the Muslims are those who say, ‘we are Christians’: because among these are men devoted to learning, and men who have renounced the world, and they are not arrogant.” Sura 5:82 (paraphrase)

Prosperity Gospel

Convergence: April 12, 2007
Teachers: Paul Bentham & Phil Lapointe

Biggie size theology
You need to have increase on your mind. When you go to Wendy’s you need to biggie size it – even if you’re not going to eat it all. You show Satan that you have increase in your life and on your mind.
-Creflo A. Dollar

Basic equation
Give more money to the church = health + more $$ (for you and the church)

Oft-quoted scriptures
Malachi 3:10
10 Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this," says the LORD Almighty, "and see if I will not throw open the floodgates of heaven and pour out so much blessing that you will not have room enough for it. 11 I will prevent pests from devouring your crops, and the vines in your fields will not cast their fruit," says the LORD Almighty. 12 "Then all the nations will call you blessed, for yours will be a delightful land," says the LORD Almighty.

Mark 11:24
24Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours.

John 14:14
14You may ask me for anything in my name, and I will do it

It is dangerous to take these scriptures out of context. Prosperity gospel teaches that you will receive the desires of your heart…not necessarily God’s will for your life.

What are the problematic implications of an increase mindset?
Focus: heavy on self, low on the kingdom of God.

Motivation: this theology produces a bad motivation for engaging God (don’t boil down the church to your return on investment.)

Assumption: God can be manipulated or bought: If we give him more money, he gives us more back (God is not a guaranteed lottery ticket, the solution to all you’re economic worries.)

Blessing: in prosperity gospel, blessing equals money (historically, God’s blessings have been more lasting than money like a Godly heritage, believing children.)

Sustainability: we need to be aware of money in the context of the entire globe. Some lifestyles (i.e. a majority of North American’s) are simply not sustainable.

There is a foundational truth to God’s law, as basic as the laws of nature: when you honor God, God will honor you. But, Jesus also said that many people have done great things in his name, but he doesn’t know them…

Let’s take a look at the Bible…
When we look at scripture as a whole, we ultimately see that God’s plans are good for God (think about the story of Job.)

The gospel is about relationship with God, not monetary increase.

1 Timothy 6:7-10
7For we brought nothing into the world, and we can take nothing out of it. 8But if we have food and clothing, we will be content with that. 9People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. 10For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.

We’re not preaching a poverty-mentality; we’re talking about good stewardship. Throughout the gospels Jesus talks about the topic of money second only to love. He doesn’t paint a pretty picture: for the rich man, getting into heaven will be like pulling a camel through the eye of a needle. Ouch.

Think about our character discussions: if you are the type of person who spend $150 on jeans and gives nothing to children who are starving throughout the world, then you care more about a pair of jeans than a human being.

Why do we care?
Prosperity gospel is marketing a distorted version of the church. If we concerned ourselves with every sector of questionable theology we would spend all our time protesting false doctrine instead of doing church. Our concern is the large-scale impact of this situation.

Churches who preach the prosperity gospel are attracting millions of people across North American to their mega-churches through super-charismatic tele-evangelists in designer suits with 7-figure salaries. This is the much-publicized face of Christianity in North America.

Religious leaders influence a majority of North American philanthropic giving. The president of the United States meets with evangelical leaders such as these, and eighty percent of the religious right vote on religious issues defined by these leaders. There is a lot of economic and political power tied up with the prosperity gospel.

The prosperity gospel teaches that Jesus was just a great man who was anointed, and is a model what a man of anointing can do. This serves their leadership structure, because their leaders are also anointed and determine who will do what in the congregation.

These churches have multi-million dollar operating budgets, much of which includes extravagant ‘perks’ for their pastors. The IRS is investigating many of these organizations for a lack of fiscal transparency.

We believe that pastors should be paid their worth, the money that pays their salary is from our tithe (i.e. what we give to God) and so we are accountable to consider the priorities and values that Jesus taught. Many people stop giving to churches and missions when they see the extravagant lifestyles of people within the church. The spending of these leaders is irresponsible and lacking integrity, which filters down throughout the organization and influences the mindset and values of the whole.

Many of the people within this church are experiencing major financial issues. The “prosperity” part works for about 30-40% of the congregation who are good at what they do (and would probably be successful with or without this prosperity teaching.) These individuals testify of their success, and the rest take this as a cue that they should keep running the race (to keep up with the Jones.) This is a major issue in lower-income African-American communities where the prosperity gospel looks the most attractive.