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Christianity and Religious Diversity: Clarifying Christian Commitments in a Globalizing Age
This book explores how religions have changed in a globalized world and how Christianity is unique among them. Harold Netland, an expert in philosophical aspects of religion and pluralism, offers a fresh analysis of religion in today's globalizing world. He challenges misunderstandings of the concept of religion itself and shows how particular religious traditions, such as Buddhism, undergo significant change with modernization and globalization. Netland then responds to issues concerning the plausibility of Christian commitments to Jesus Christ and the unique truth of the Christian gospel in light of religious diversity. The book concludes with basic principles for living as Christ's disciples in religiously diverse contexts.
304 pages, Paperback
First published May 12, 2015
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51 people want to read
About the author
Harold A. Netland
11 books1 followerHarold A. Netland (PhD, Claremont Graduate University) is director of the PhD in Intercultural Studies program and professor of philosophy of religion and intercultural studies at Trinity Evangelical Divinity School in Deerfield, Illinois. He is the author of Encountering Religious Pluralism and Dissonant Voices.
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Displaying 1 - 9 of 9 reviews
April 6, 2023
Netland does a great job unpacking the complexities of a world that seeks to embrace religious pluralism. He sets forth a detailed argument against the idea of accepting religious pluralism and provides some practical advice for believers to navigate a pluralistic world.
April 9, 2019
Introduction
Harold Netland applies his expertise in philosophy of religion and intercultural studies to analyzing the effects of globalism and religious pluralism on western worldview. He commends the uniqueness and exclusivity of Christianity by describing how religions have been modified by globalization.
His apologetic approach promotes sensitivity to other traditions, beliefs, and worldviews and simultaneously exposes naiveté about religion in general. My evaluation is that Netland wants Christians to know that other religions insincerely promote pluralism; yet none believe, taken to their logical endpoints, that faith can be universal.
Author
Harold A. Netland, PhD teaches at Trinity Evangelical Divinity School in Deerfield, Illinois, one of the largest seminaries in the world. He is professor of philosophy of religion and intercultural studies, and directs the PhD program in intercultural studies. He is the author of several books on the subject of philosophy of religion, pluralism, and globalization.
Summary
Netland's book is divided into two parts and each part has five chapters. Part One answers the question: "What is pluralism?" and Part Two answers the question: "How do I share the gospel in a pluralistic world impacted by globalization, secularization, and universalism?
Pluralism
Netland attributes religious pluralism to trends in a western world that is postmodern in thought, an "enduring legacy of skepticism" regarding the truths of Christianity and "globalization." Globalization, in his estimation, induced a "heightened awareness of cultural and religious diversity worldwide." He defines religious pluralism as "a distinctive way of thinking about religious diversity that affirms such diversity as something inherently good, to be embraced enthusiastically," that is to say that there is a "parity among religions concerning truth."
His prime motivation for writing the book is to demonstrate "Responsible theology of religions requires more than simply sound biblical exegesis, it also demands proper understanding of the phenomena that go under the category of religion."
Chapter one sets out to provide a framework for understanding religion and examining the concept itself. Religion, Netland asserts, can be understood from the perspective of a particular faith tradition (he refers to Buddhism and Hinduism). This theological way of understanding religion is about beliefs, and having specific values, teachings, and worldview.
Religion can also be understood using a second method: the phenomenological approach which can refer to those practitioners of a worldview as a whole. This would capture the worldviews of atheism and agnosticism as well. This approach also helps account for majority religions in specific cultures such as India. Netland favors the phenomenological approach.
In chapter two, Netland demonstrates fundamental shifts from secularization and how religions have been shaped by globalization and modernization. With rising secularization, Netland notes three fundamental shifts brought about in the world due to globalization and modernization, (from the observations of Charles Taylor in his "magisterial study" A Secular Age" published in 2007). First, the modern western state is free from the connection or adherence to God. There is no requirement to believe. Second, the number of "religious" people is declining, and religious practice is "falling off". Third, there is a general "loss of sense of transcendence" and people tend to focus more on existentialism. Westerners, for example are less willing to embrace traditional Christianity, but more willing to embrace Eastern philosophy, such as Buddhism. Globalization and modernization "have brought about fragmentation of our social framework."
Netland remarks it is "not easy to dismiss" the idea that there is one religion that is true "for all people." He concedes that we have "an important sense in which we can speak of one religious tradition being true and normative for all.” Netland also admits that Christianity is not the only religion requiring exclusivity. In his analysis, he concludes he sees "no reason to conclude that there cannot be one true religion" which awkwardly states Christianity, ultimately, is the one true religion.
In part one, Netland wants to make perfectly clear that exclusivity need not be equivalent to insensivity.
The Gospel
Netland's introduction to religion is that "few subjects are as complex or controversial, as religion in the modern world." Christianity's complexity is noted and explained: it is not merely a set of beliefs. "The command (of Jesus' great commission) is to make disciples, not to make Christians or to convert people to the religion of Christianity...the most important thing is...becoming an authentic disciple of Christ."
Netland's introduction to religion states that discussions are problematic because "they are based on flawed understanding of the concept of religion itself, the relation between religion and culture, or the nature of particular religions." He carries this concept over to Christianity stating, "Religion includes the social, cultural, and historical patterns of religious communities so that in speaking of Christianity, we cannot separate the gospel from the lived realities of actual Christian communities in particular times and places."
Netland does urge respect for religions other than Christianity but assigns the cause of diversity of religions to "the fall and sin." He believes "all humankind would be united in proper worship of the one God." Multiple religions distort God's intentions. In this is his rebuttal of pluralists such as John Hick, who advocates for theism, but also relative parity.
Netland ends the book offering principles for living as a disciple of Jesus in contexts that are religously diverse.
Critique
Netland uses a combination of resources from theology, philosophy, history, and religious studies, which is a major strength of the book. He makes a great argument against pluralism by demonstrating that pluralism in itself has become its own religion and undercuts the tenets of other faiths by removing "privilege" to be exclusive.
A strength of Netland's argument for Christian exclusivism is that he expands it, recognizing that some Christians are universalists and that pluralistic Christians do not necessarily advocate for universalism; that is to say Christianity does not have to be narrowed down to only those Christians who subscribe to exclusivism. In this, I think Netland is distinct.
I do have a question, as a Christian, regarding his arguments for Christian exclusivism. Is it possible to conclude theologically that Christianity is the "true exclusivism"? Couldn't a scholar of Islam also propose exclusivism in a logically consistent way? Where is the faith component in all this? To me, faith is not completely blind, but scripture also says we look through a dark glass and only see in part, and that part of glory is that our faith becomes sight (I Cor. 13:12). This we will not actually know until death.
Netland's chapter on Christian commitments is focused and very practical in its application, another strength of the book. He says there are five themes that are "especially significant for Christian witness today."
1. Bearing witness to the gospel of Jesus Christ among religious others is not optional, but rather is obligatory for the Christian church.
2. Christians are to bear witness to the gospel in accordance with God's love.
3. Christian witness must be respectful of other and be conducted with humility and moral integrity.
4. Christian witness should include appropriate forms of interreligious dialogue.
5. Christians are to reject violence and the abuse of power in witness.
A weakness of the argument for exclusivism, as Netland highlights, is that Christianity historically has also been affected by evil deeds and sin which impacts the apologetic efforts of witnesses. Has Netland effectively proven that multiple religions is a "distortion" of God's plan for man? I am unsure that anyone from religious others would agree.
There are multiple worldviews contained even in one religion, which creates a major hurdle for converting religious others to Christianity. How can a biblical worldview emerge in a convert? How do Christian witnesses reach those who have been repelled or victimized by our faith? I pray for our missionaries and unreached people.
Netland continues to emphasize what is not included in the exclusivity of Christianity: No truth or goodness in other religions; Christians are morally superior to everyone else; Christians should be elite and should withdraw from the world.
Netland states,
The attempt to persuade religious others to change their fundamental beliefs and accept the core Christian claims as true can easily be perceived as an inappropriate exercise of power, especially if the Christian is associated with significant cultural, economic, political, or military frameworks of power. Any activity that is manipulative or coercive, or otherwise infringes upon the dignity of the other, must be rejected. In certain contexts, historical factors make interreligious apologetics especially sensitive.
This is an important point that Netland makes because it means respect and love for other cultures are inherent to the Christian witness with no place for coercion or violence. I think this would be a great application for those in the Christian faith to reflect on authenticity in the midst of diversity.
Conclusion
Netland stresses that a Christian must be informed about the faith and commend it without syncretism or affirming universalism. He demonstrates in this book that Christians can maneuver and constructively live in a world that is becoming more pluralistic. Before one can engage, he must learn his own faith, his own culture, and other faiths and cultures. The answer is exclusively Jesus for this author.
I think this book is a valuable tool for modern apologetics regarding universalism and pluralism. I am curious if it has as much value for missiology and if apologetic approaches are effective in converting unbelievers to salvation.
Harold Netland applies his expertise in philosophy of religion and intercultural studies to analyzing the effects of globalism and religious pluralism on western worldview. He commends the uniqueness and exclusivity of Christianity by describing how religions have been modified by globalization.
His apologetic approach promotes sensitivity to other traditions, beliefs, and worldviews and simultaneously exposes naiveté about religion in general. My evaluation is that Netland wants Christians to know that other religions insincerely promote pluralism; yet none believe, taken to their logical endpoints, that faith can be universal.
Author
Harold A. Netland, PhD teaches at Trinity Evangelical Divinity School in Deerfield, Illinois, one of the largest seminaries in the world. He is professor of philosophy of religion and intercultural studies, and directs the PhD program in intercultural studies. He is the author of several books on the subject of philosophy of religion, pluralism, and globalization.
Summary
Netland's book is divided into two parts and each part has five chapters. Part One answers the question: "What is pluralism?" and Part Two answers the question: "How do I share the gospel in a pluralistic world impacted by globalization, secularization, and universalism?
Pluralism
Netland attributes religious pluralism to trends in a western world that is postmodern in thought, an "enduring legacy of skepticism" regarding the truths of Christianity and "globalization." Globalization, in his estimation, induced a "heightened awareness of cultural and religious diversity worldwide." He defines religious pluralism as "a distinctive way of thinking about religious diversity that affirms such diversity as something inherently good, to be embraced enthusiastically," that is to say that there is a "parity among religions concerning truth."
His prime motivation for writing the book is to demonstrate "Responsible theology of religions requires more than simply sound biblical exegesis, it also demands proper understanding of the phenomena that go under the category of religion."
Chapter one sets out to provide a framework for understanding religion and examining the concept itself. Religion, Netland asserts, can be understood from the perspective of a particular faith tradition (he refers to Buddhism and Hinduism). This theological way of understanding religion is about beliefs, and having specific values, teachings, and worldview.
Religion can also be understood using a second method: the phenomenological approach which can refer to those practitioners of a worldview as a whole. This would capture the worldviews of atheism and agnosticism as well. This approach also helps account for majority religions in specific cultures such as India. Netland favors the phenomenological approach.
In chapter two, Netland demonstrates fundamental shifts from secularization and how religions have been shaped by globalization and modernization. With rising secularization, Netland notes three fundamental shifts brought about in the world due to globalization and modernization, (from the observations of Charles Taylor in his "magisterial study" A Secular Age" published in 2007). First, the modern western state is free from the connection or adherence to God. There is no requirement to believe. Second, the number of "religious" people is declining, and religious practice is "falling off". Third, there is a general "loss of sense of transcendence" and people tend to focus more on existentialism. Westerners, for example are less willing to embrace traditional Christianity, but more willing to embrace Eastern philosophy, such as Buddhism. Globalization and modernization "have brought about fragmentation of our social framework."
Netland remarks it is "not easy to dismiss" the idea that there is one religion that is true "for all people." He concedes that we have "an important sense in which we can speak of one religious tradition being true and normative for all.” Netland also admits that Christianity is not the only religion requiring exclusivity. In his analysis, he concludes he sees "no reason to conclude that there cannot be one true religion" which awkwardly states Christianity, ultimately, is the one true religion.
In part one, Netland wants to make perfectly clear that exclusivity need not be equivalent to insensivity.
The Gospel
Netland's introduction to religion is that "few subjects are as complex or controversial, as religion in the modern world." Christianity's complexity is noted and explained: it is not merely a set of beliefs. "The command (of Jesus' great commission) is to make disciples, not to make Christians or to convert people to the religion of Christianity...the most important thing is...becoming an authentic disciple of Christ."
Netland's introduction to religion states that discussions are problematic because "they are based on flawed understanding of the concept of religion itself, the relation between religion and culture, or the nature of particular religions." He carries this concept over to Christianity stating, "Religion includes the social, cultural, and historical patterns of religious communities so that in speaking of Christianity, we cannot separate the gospel from the lived realities of actual Christian communities in particular times and places."
Netland does urge respect for religions other than Christianity but assigns the cause of diversity of religions to "the fall and sin." He believes "all humankind would be united in proper worship of the one God." Multiple religions distort God's intentions. In this is his rebuttal of pluralists such as John Hick, who advocates for theism, but also relative parity.
Netland ends the book offering principles for living as a disciple of Jesus in contexts that are religously diverse.
Critique
Netland uses a combination of resources from theology, philosophy, history, and religious studies, which is a major strength of the book. He makes a great argument against pluralism by demonstrating that pluralism in itself has become its own religion and undercuts the tenets of other faiths by removing "privilege" to be exclusive.
A strength of Netland's argument for Christian exclusivism is that he expands it, recognizing that some Christians are universalists and that pluralistic Christians do not necessarily advocate for universalism; that is to say Christianity does not have to be narrowed down to only those Christians who subscribe to exclusivism. In this, I think Netland is distinct.
I do have a question, as a Christian, regarding his arguments for Christian exclusivism. Is it possible to conclude theologically that Christianity is the "true exclusivism"? Couldn't a scholar of Islam also propose exclusivism in a logically consistent way? Where is the faith component in all this? To me, faith is not completely blind, but scripture also says we look through a dark glass and only see in part, and that part of glory is that our faith becomes sight (I Cor. 13:12). This we will not actually know until death.
Netland's chapter on Christian commitments is focused and very practical in its application, another strength of the book. He says there are five themes that are "especially significant for Christian witness today."
1. Bearing witness to the gospel of Jesus Christ among religious others is not optional, but rather is obligatory for the Christian church.
2. Christians are to bear witness to the gospel in accordance with God's love.
3. Christian witness must be respectful of other and be conducted with humility and moral integrity.
4. Christian witness should include appropriate forms of interreligious dialogue.
5. Christians are to reject violence and the abuse of power in witness.
A weakness of the argument for exclusivism, as Netland highlights, is that Christianity historically has also been affected by evil deeds and sin which impacts the apologetic efforts of witnesses. Has Netland effectively proven that multiple religions is a "distortion" of God's plan for man? I am unsure that anyone from religious others would agree.
There are multiple worldviews contained even in one religion, which creates a major hurdle for converting religious others to Christianity. How can a biblical worldview emerge in a convert? How do Christian witnesses reach those who have been repelled or victimized by our faith? I pray for our missionaries and unreached people.
Netland continues to emphasize what is not included in the exclusivity of Christianity: No truth or goodness in other religions; Christians are morally superior to everyone else; Christians should be elite and should withdraw from the world.
Netland states,
The attempt to persuade religious others to change their fundamental beliefs and accept the core Christian claims as true can easily be perceived as an inappropriate exercise of power, especially if the Christian is associated with significant cultural, economic, political, or military frameworks of power. Any activity that is manipulative or coercive, or otherwise infringes upon the dignity of the other, must be rejected. In certain contexts, historical factors make interreligious apologetics especially sensitive.
This is an important point that Netland makes because it means respect and love for other cultures are inherent to the Christian witness with no place for coercion or violence. I think this would be a great application for those in the Christian faith to reflect on authenticity in the midst of diversity.
Conclusion
Netland stresses that a Christian must be informed about the faith and commend it without syncretism or affirming universalism. He demonstrates in this book that Christians can maneuver and constructively live in a world that is becoming more pluralistic. Before one can engage, he must learn his own faith, his own culture, and other faiths and cultures. The answer is exclusively Jesus for this author.
I think this book is a valuable tool for modern apologetics regarding universalism and pluralism. I am curious if it has as much value for missiology and if apologetic approaches are effective in converting unbelievers to salvation.
October 2, 2019
An excellent discussion of religion and religious pluralism. Highly recommended for anyone wanting to understand the complex religious world we live in, and how Christians need to think about and response to religious diversity.
September 15, 2020
Dense. Netland wanders at times and takes the reader away from his ultimate conclusion that it is our duty to respect all religious followers as people, but evangelize and make true disciples of Jesus at the same time. Excellent discussion on religious pluralism and application to modern believers.
This entire review has been hidden because of spoilers.
May 14, 2020
Pretty good.
October 3, 2020
Excellent book. It was published in 2015 and the last chapter is particularly relevant for Christians in 2020 America.
April 18, 2023
A solid overview of multi-faith perspectives. Good historical references, edicts, and practices. Read as part of a course for M.Div.
August 19, 2015
There is an increasing awareness of religious diversity in the West due to globalization. Harold Netland, professor of philosophy of religion and intercultural studies at Trinity Evangelical Divinity School is someone with keen insights into the implications of the modern religious climate for those of us with Christian commitments. In Christianity & Religious Diversity he untangles issues facing Christians today.
Netland states that this is not an introduction to religion, but "a selective treatment of issues related to religious diversity and Christian commitment" (xi). He divides his exploration of the topic in two parts. In part one, he explores the nature of religion in the modern, globalizing world. In part two, Netland discusses 'Christian Commitments in a Pluralistic world.' Part one describes the lay of the land, and part two is designed to help Christian religious philosophers, missionaries and apologists navigate it.
Part one begins with Netland recounting recent academic debates about the nature of religion, its definition and its relationship to culture. He observes several important features of our contemporary religious climate: (1) a direct link between a religion, worldview or culture cannot be assumed; (2) religion and culture cannot be reduced into each other; (3) religions and cultures are fluid and change overtime; (4) People have already had multiple cultural identities, and increasingly people have multiple religious identities too (35-39). Chapter two explores the way that modernization and globalization have changed religious commitments by making choices available while simultaneously eroding our epidemiological certainty. Chapter three examines Buddhism and the way it has adapted with modernism and globalization. Chapter four shows how Jesus Christ has been adopted by many different religious and cultural traditions. Examples include the Hindu Renaissance (such as Mahatma Gandhi's use of Jesus), John Hick's pluralism and Shusaku Endo's novels.
Chapters five through seven of part two deal with the problem of making Christian truth claims in a pluralist age. Chapter five answers the question, "Can All Religions Be True?" [Spoiler Alert: No]. Chapter six explores the notion of 'Christianity as the One True Religion' and chapter seven talks about the reasons for belief in a diverse age. Netland, earned his doctorate under John Hicks and he unpacks many of the the problems with Hicks pluralism. Netland's final chapter forms a conclusion to these essays. Netland urges missionaries, apologists and evangelists to both remain faithful disciples of Jesus and to be good neighbors, respectful in dialogue with those in other faith traditions.
Netland is brilliant at synthesizing the literature from diverse disciplines such as philosophy of religion, missiology, sociology, economics, biblical studies, and theology. He offers a comprehensive analysis of our post-colonial, global religious landscape. Anyone interested in the effects of Globalization on religion will find this book informative. Netland's prose is careful and circumspect and what I appreciated most was his descriptions of religious trends. This will be most useful for apologists and students. I give it five stars.
Notice of Material Connection: I received this book from Baker Academic in exchange for my honest review
Netland states that this is not an introduction to religion, but "a selective treatment of issues related to religious diversity and Christian commitment" (xi). He divides his exploration of the topic in two parts. In part one, he explores the nature of religion in the modern, globalizing world. In part two, Netland discusses 'Christian Commitments in a Pluralistic world.' Part one describes the lay of the land, and part two is designed to help Christian religious philosophers, missionaries and apologists navigate it.
Part one begins with Netland recounting recent academic debates about the nature of religion, its definition and its relationship to culture. He observes several important features of our contemporary religious climate: (1) a direct link between a religion, worldview or culture cannot be assumed; (2) religion and culture cannot be reduced into each other; (3) religions and cultures are fluid and change overtime; (4) People have already had multiple cultural identities, and increasingly people have multiple religious identities too (35-39). Chapter two explores the way that modernization and globalization have changed religious commitments by making choices available while simultaneously eroding our epidemiological certainty. Chapter three examines Buddhism and the way it has adapted with modernism and globalization. Chapter four shows how Jesus Christ has been adopted by many different religious and cultural traditions. Examples include the Hindu Renaissance (such as Mahatma Gandhi's use of Jesus), John Hick's pluralism and Shusaku Endo's novels.
Chapters five through seven of part two deal with the problem of making Christian truth claims in a pluralist age. Chapter five answers the question, "Can All Religions Be True?" [Spoiler Alert: No]. Chapter six explores the notion of 'Christianity as the One True Religion' and chapter seven talks about the reasons for belief in a diverse age. Netland, earned his doctorate under John Hicks and he unpacks many of the the problems with Hicks pluralism. Netland's final chapter forms a conclusion to these essays. Netland urges missionaries, apologists and evangelists to both remain faithful disciples of Jesus and to be good neighbors, respectful in dialogue with those in other faith traditions.
Netland is brilliant at synthesizing the literature from diverse disciplines such as philosophy of religion, missiology, sociology, economics, biblical studies, and theology. He offers a comprehensive analysis of our post-colonial, global religious landscape. Anyone interested in the effects of Globalization on religion will find this book informative. Netland's prose is careful and circumspect and what I appreciated most was his descriptions of religious trends. This will be most useful for apologists and students. I give it five stars.
Notice of Material Connection: I received this book from Baker Academic in exchange for my honest review
May 6, 2016
For any Christian who wants to seriously engage the issues and questions that the title suggests, this is on the short list of must read.
Displaying 1 - 9 of 9 reviews