REFLECTION ON RELIGIOUS PLURALISM

Remember an ancient story about six blind men who were

brought to “see an elephant”? The narrative goes like this:

“It’s very like a wall,” said the first man as he

touched the side of the elephant. “It’s very like a spear,”
said the second man as he stroked the elephant’s tusk.
And the third man, taking the elephant’s squirming trunk
in hand said, “It’s very like a snake!”

“Nonsense!” the fourth man shouted. Stretching

his arms about one of the legs, he concluded, “This
wondrous beast is very like a tree!” The fifth man,
touching the elephant’s ear, cried, “Even the blindest
can tell this animal is very like a fan.” And the sixth,
grabbing the tail, assured his friends that “the elephant
is really very like a rope.”

This story seems naive, however, it can best illustrate

the new movements (Religious Pluralism) that Christians must

confront and interact with. Religious pluralism believes that

there are many religions that offer an authentic and genuine

experience with God or the Ultimate Reality. As a result,

Christianity is not viewed as unique -- it is merely one of many

religions that can lead to spiritual truth. For that reason, this

story will be used as a tool to analyze and critique religious

pluralism.

The focus of interest is the perceptions of these six

blind men about the elephant. The elephant represent the ultimate

reality (truth). While the six blind men symbolizes different

religion, including Christianity. It is interesting to note that

nobody get a similar insight of how the elephant look like. This

is simply because all of them are blind. Of course, this is not

to say that truth is absent in all religion, but like these blind

men their perceptions were limited to what they experienced.

The reason behind it was Satan, the “god of this age,” (2

Corinthians 4:4), the “ruler of the kingdom of the air,”

(Ephesians 2:2), the author of cunning devises and crafty

schemes, (Ephesians 6:11), who blinds the world and threatens to

destroy it, (Colossians 2: 8). This is evident in every area of

life. Consequently, every faith is vulnerable; the “father of

lies” deceives every religion, to some extent.

Does this mean all religions are alike? Are all of them

true? These questions cannot be dismissed lightly. They challenge

the very foundation of the integrity of Christ, the heart of the

Gospel and Christian mission. Therefore, this reflection will

focus on the similar features among religions, the unique claims

of Christianity as a gracious disclosure of God, and the pressing

contemporary assumptions.

Similar features among religions

In discussing the similarity between Christian and other

religions, J. H. Bavinck writes,

A Christian who is accustomed to prayer cannot help

recognizing that the Muslim whom he sees praying is doing
something similar. And seeing a Hindu bow down before his
god stirs the Christian because he himself has learned to
bow his head before the God who appears to us in Jesus
 Christ. Indeed, we cannot deny that our Christian faith and
those other religions have something in common, that there
are certain similarities between them.1

Such resemblance goes far beyond prayer to include the

symbolic process, religious language, and sacramental

regulations. To be sure, a host of variations exist, but ritual

practices of one sort or another are found in all religions.

Furthermore, religions have meaning because they make

sense out of the nonsense of life. They are maps of the invisible

world, a guide for living, and an anchor within society. They ask

and answer questions about ultimate reality and immediate need.

All religions suggest ways of dealing with the tensions of life.2

They address the chaotic complexities of human existence, set

priorities, and help adherents survive threatening situations.

People expect their religion to offer answers, to produce

results, to perform a benevolent service.

In addition, just as there is no unstructured society, so

there is no unstructured religion. Instead, certain foundational

features are found in all faiths.3 Like, beliefs regarding the

origin, reality, and destiny of all things; arrangements for

religious instruction and practice; formulations for evaluating

acceptable human behavior.

1
J.H. Bavink, The Church Between Temple and Mosque, (Grand
Rapids: Wm. B. Eerdmans Publishing Company, 1966 ), p.13.
2
Denise Carmody and John Carmody, The Story of World Religions,
(California: Mayfield Publishing Company, 1988), p.3.
3
Robert Ellwood, Many Peoples, Many Faiths: An Introduction to
the Religious Life of Humankind, Fourth Edition, (Englewood Cliffs, New
Jersey: Prentice Hall Inc, 1992), p.20.
Within a wide range of variations, there is substantial

commonality of structure. For instance, all religions have

functionaries -- ordained priests, officiating personnel, or

spiritual leaders. All religions have institutions -- sacrifices,

holy days, pilgrimages, and sacred places. These elements are

buttressed by codes of conduct, in the form of written or

unwritten ethical rules, as well as systems of belief whether

formulated or not, which determine or at least influence the

lifestyle of the devotees. The details are certainly different

but the basic structures are surprisingly similar.

Moreover, no religion can survive as a mere doctrinal

system, ethical code, or ritual practice. Religion must reach

into the soul with a deep and lasting impact. Without some kind

of spiritual experience, religion would be empty, lifeless, and

unnecessary. There are examples, here and there, of persons and

groups who espouse no religion. But, overall, history bears

eloquent testimony to the human capacity, indeed the human need,

for spiritual experiences. It is common to call human beings homo

sapiens, that is, creatures who think; “there is also good reason

to call them homo religious, "creatures who are religious.”4

People, then, are incurably or inherently religious, their

religions universally involve spiritual experiences.5

4
Lawrence Cunningham. The Sacred Quest, Second Edition, (New
Jersey: Prentice Hall, Inc. , 1995), p.1.
5
Lewis, Hopfe, Religions of the World, Fifth Edition. (New York:
Macmillian Publishing Company, 1992), pp.7-8.
 Unique claims of Christianity

According to J.H. Bavink, religion or philosophy is

“illuminated on every hand by the general revelation of God.”6 On

the contrary, he asserts, “the gulf separating paganism and

Christianity is clear even in Paul’s Areopagus address. Paul

appears extremely polite and appreciative in his references to

Greek philosophy, but toward the end of his discourse he makes

reference to ‘repentance’ and ‘judgment,’ and these two words

place what he first said in a new light.”7 In short, there is a

contact point between Christianity and paganism, but there is no

salvation in pagan religion.

Doubtless, the followers of Christ make the most

remarkable claims for Christianity. As Warfield contends, “The

religion of the Bible presents itself as distinctively revealed

religion. Or rather, to speak more exactly, it announces itself

as the revealed religion, as the only revealed religion; and set

itself as such over against all other religions, which are

represented as all products, in a sense in which it is not, of

the art and device of man.”8 For Warfield, Christianity is an

absolutely different religion from other religions, because it is

God’s special revelation.

6
J. H. Bavink, An Introduction to the Science of Missions,
(Philadelphia: Presbyterian and Reformed Publishing Co., 1960), p.135.
7
Ibid., p.137.
8
Benjamin B. Warfield, The Works of Benjamin B. Warfield:
Revelation and Inspiration, (Grand Rapids, Michigan: Baker Book House,
1927), p.4.
 However, Christians do not assert they have ascertained

the genius of religion. Rather, they humbly confess that their

unique claims are a gracious disclosure of God through the Holy

Spirit to human beings. Their convictions were merely what they

had received and experienced as true and real. Christians take no

credit for themselves for the uniqueness of their religion.

Notwithstanding, they accept and advocate the following truths.9

1. Christianity is absolute in authority, contending for the control

over the mind, consciences, actions, and relationships of mankind
in all spheres of life.
2. Christianity is complete as a revelation of the person, work, and
purpose of God, allowing no possibility for Him to be found in or
through other religions.
3. Christianity is perfect, bringing wholeness to human hope, desire,
potential, and need.
4. Christianity is universal in scope and rule, taking the place of
all other religions, making Jesus Christ the sole savior and
sovereign Lord.

These unique claims prompt some challenging questions. Are

not these convictions detrimental to a harmonious relationship

with non-Christian religions? Can one be as forthright and

confrontational as these claims suggest? In a world, which

encourages unity, tolerance, and peace, concern for the brashness

of these claims is obviously legitimate. It seems apparent,

nevertheless, that the Bible leaves no alternative: Christians

should be as closed as truth requires yet, at the same time, as

kind as the Scripture bids them to be.10

9
The following propositions was given by Ed Matthews in his
article, Religious Pluralism and the Christian Missions, Journal of
Applied Missiology, Volume 06, Number 1, April 1995.
10
Ibid.
 In asserting that all religions are alike -- emanating

from the same source and leading to the same destiny -- is a

serious mistake. It is neither historically nor biblically

accurate. The revelation of God in the incarnate Christ, an

eternal redemption through the vicarious suffering of Jesus, and

the empty tomb are distinctly Christian. No matter how much of

value -- whether ethical precepts, social cohesion, or elements

of truth -- may be found or ascribed to non-Christian religions,

there is a significant otherness to the Gospel. The latter is

simply incomparable. Christianity has been and will remain a

“nonmixer.”11 It possesses an inherent “discontinuity.”12 It allows

no peer, tolerates no partnership among religions. It is the

absolute, complete, perfect, universal faith “once for all”

delivered unto the saints, Jude 3.

Pressing contemporary assumptions

Assumptions abound concerning the relationship between the

Gospel and non-Christian faiths.13 One theory in particular

has won a host of sympathizers. It constitutes the core of

the contemporary debate about religious pluralism. The issue

can be stated in two propositions:

11
Raymond Hammer, Japan's Religious Ferment. (New York: Oxford
University Press, 1962), p.91.
12
Hendrick, Kraemer, The Christian Message in a Non-Christian
World. (Grand Rapids: Kregel Publications, 1956), p.351.
13
For a detail discussion see, Carl Braaten, The Flaming Center.
(Philadelphia: Fortress Press, 1977), pp.93-118; Paul Knitter, No Other
Name, (Maryknoll, New York: Orbis Books, 1985), pp.21-167; also, George
Peters, A Biblical Theology of Missions. (Chicago: Moody Press, 1972),
pp.320-321.
 1. Jesus is Lord of all history. He is present in the
development of every clan, caste, tribe, tongue, people, and
nation. Nothing happens beyond or outside of his sphere of
influence.
2. Since He is the Lord of all history, He is present
everywhere. Everyone can find Him regardless of their
religious affiliation, whether they recognize Him as Savior
and Lord or not.

In effect, devotees of other religions are called an

“anonymous Christians”14 who worship the “unknown Christ”15 and

belong to the “latent church.”16 Though these positions represent

extreme views, they express widely held beliefs. From a human

standpoint, these two propositions appeal to the mind and heart.

One could wish they were true. Therefore, they deserve careful

evaluation.

First, Jesus is Lord of History. The universe and all that

is in it was created by the Lord, (John 1: 3; Colossians 1: 16,

17; Hebrews 1: 2). He is the King of kings on whom all depends

and in whom all authority resides, (Matthew 28: 18; Romans 14: 9;

I Corinthians 12: 3; Philippians 2: 9-11; Revelation 19: 11-16).

As such, Jesus Christ is the ultimate source, hope, purpose,

meaning, and destiny of everything and everyone. Thus, nothing

happens beyond or outside His sphere of influence.

14
Karl Rahner, "Anonymous Christianity and the Missionary Task of
the Church," Theological Investigations, volume 12. (New York: Seabury
Press, 1974).
15
Raimundo Panikkar, The Unknown Christ of Hinduism. Revised
Edition. (Maryknoll, New York: Orbis Press, 1981).
16
Paul Tillich, What is Religion? (New York: Harper and Row
Publishing, 1969).
 Second, Jesus is Present in all Religions. The situation

differs little when the second proposition is considered, i.e.,

“since Jesus is everywhere, everyone can find Him regardless of

their religious affiliation, regardless of their failure to

recognize Him as Savior and Lord.” The issue centers on the

spiritual experiences of the “men of faith” in other religions.

But do they prepare mankind to accept the one and only true God?

The evidence of history does not allow an affirmative answer.

Conclusions

It is true that there are commonalities among religions,

but to affirm that all religions are alike -- emanating from the

same source and leading to the same destiny -- is a serious

mistake. It is neither historically nor biblically accurate.

Religious pluralism suggests more than just diverse

opinions in the church. It is a genuinely threatening reality for

Christian theology. It has a relativizing and demystifying impact

comparable to that of the theory of evolution. It allows

contradictory views of Christ, of God, and of the very essence of

the Christian faith. It considers them all to be right.

Once a church embraces pluralism it is saying, “It doesn’t

matter whether we agree on the essential points of the Christian

faith, because it’s all relative.” However, as a Christian, we

need to uphold that certain truths cannot be negotiated. Denials

of essential truths of Christianity are not to be tolerated.

 SELECT BIBLIOGRAPHY

Bavink, J.H. The Church Between Temple and Mosque, Grand Rapids:
Wm. B. Eerdmans Publishing Company, 1966.

Bavink, J.H. An Introduction to the Science of Missions,

Philadelphia: Presbyterian and Reformed Publishing Co.,
1960.

Braaten, Carl. The Flaming Center, Philadelphia: Fortress Press,

1977.

Carmody, Denise and John Carmody. The Story of World Religions,

California: Mayfield Publishing Company, 1988.

Cunningham, Lawrence. The Sacred Quest, Second Edition. Englewood

Cliffs, New Jersey: Prentice Hall, Inc. , 1995.

Ellwood, Robert. Many Peoples, Many Faiths: An Introduction to

the Religious Life of Humankind, Fourth Edition. Englewood
Cliffs, New Jersey: Prentice Hall Inc, 1992.

Hammer, Raymond. Japan's Religious Ferment, New York: Oxford

University Press, 1962.

Hopfe, Lewis. Religions of the World, Fifth Edition. New York:

Macmillian Publishing Company, 1992.

Knitter, Paul No Other Name? Maryknoll, New York: Orbis Books,

1985.

Kraemer, Hendrick. The Christian Message in a Non-Christian

World, Grand Rapids: Kregel Publications, 1956.

Matthews, Ed. Religious Pluralism and the Christian Missions,

Journal of Applied Missiology, Volume 06, Number 1, April
1995.

Panikkar, Raimundo. The Unknown Christ of Hinduism, Revised

Edition. Maryknoll, New York: Orbis Press, 1981.

Peters, George. A Biblical Theology of Missions, Chicago: Moody

Press, 1972.

Rahner, Karl. "Anonymous Christianity and the Missionary Task of

the Church," Theological Investigations, volume 12. New
York: Seabury Press, 1974.
Paul Tillich. What is Religion? New York: Harper and Row
Publishing, 1969.

Warfield, B.B. The Works of Benjamin B. Warfield: Revelation and

Inspiration, Grand Rapids, Michigan: Baker Book House,
1927.