Introducing Theologies of Religions

by Paul F. Knitter

Excellent Book

Genres: Theology, Religion, Nonfiction, Philosophy, Christianity

256 pages, Paperback

First published May 1, 2002

About the author

Paul F. Knitter is the Paul Tillich Professor Emeritus of Theology, World Religions and Culture at the Union Theological Seminary in New York and a leading theologian of religious pluralism. He is professor emeritus of Theology at Xavier University, Cincinnati, Ohio, where he taught for 28 years before moving to Union. His research and publications primarily address religious pluralism and interreligious dialogue, including No Other Name? A Critical Survey of Christian Attitudes toward World Religions (1985), One Earth Many Religions: Multifaith Dialogue and Global Responsibility (1995), Jesus and the Other Names: Christian Mission and Global Responsibility (1996), Introducing Theologies of Religions (2002), and Without Buddha I Could Not Be A Christian (2009). He serves on the board of the International, Interreligious Peace Council. Knitter holds a licentiate in theology from the Pontifical Gregorian University in Rome and a doctorate from the University of Marburg, Germany.

Reviews

[Shane · Rating 4 out of 5]

In this paper, I will describe the typology of different models for a theology of religion found in Knitter along with four other authors: David Bosch, Hans Küng, Veli-Matti Kärkkäinen, and Francis Anekwe Oborji. I contend that the basic classification of the typologies of different theologies of religion between these authors is not significant; though Kärkkäinen’s explanation for the typology he uses suggests a compelling reason for preferring his heuristic classification.
Indicating that the advent of pluralism, especially in North America and Europe, results in questions about other religions more prevalently today, Knitter refers to this as “a newly experienced reality” for Christians and the church (Knitter 2002, 5). The suggestion of a “dialogical community of communities” that aids in the discovery of truth through conversation is equipped for understanding other religions by this book (8, 11). Knitter suggests four different models for a theology of religion: Replacement, Fulfillment, Mutuality, and Acceptance. His classification is complete with an explanation of each model, the major characteristics of the model and practitioners. This basic classification of the different theologies of religion does not follow historical development, though the ordering of the models is suggestive that it is.
David Bosch examines the theology of religions from the aspect of its impact on mission. His typology adopts Hans Küng’s four basic positions as a framework (Bosch 1991, 477-483): atheism, which Bosch ignores; exclusivism, the traditional view which is described as “decidedly premodern or . . . modern”; fulfillment, with a shift in postmodern theology from ecclesiocentrism to christocentrism; and relativism. Specific to the fulfillment model, Bosch finds a connection to indigenization/inculturation and applies this to ecumenism (456-457).
Küng’s goal in ad intra and ad extra dialogue is to achieve world peace as cited in Knitter (Knitter 2002, 102) and in expanded form in the concluding litany of Christianity and the World Religions; Paths to dialogue with Islam, Hinduism, and Buddhism. Of Küng’s four basic positions, exclusivism was the traditional Catholic position until Vatican II. Christianity faced a “qualitative challenge” when world religions discovered during the colonialist period offered “riches” and “light” instead of an impoverished ethic and absence of truth (Küng 1988, 233-234). Following this new reality, a fulfillment model became the norm.
Oborji notes Knitter’s “helpful, even-handed” introduction to theologies of religion (Oborji 2006, 119). However, his only concern is examining the fulfillment model which has become central to post-Vatican II Catholic teaching. Citing a number of Catholic theologians before a critical review of the WCC’s call for dialogue with other religions without first articulating a clear theological position, he concludes by emphasizing the “inclusive Christology” that now characterizes the majority of Catholic theologians (132).
Kärkkäinen introduces his theology of religions by summarizing various typologies of religion and suggests that a three-part classification of “exclusivism, inclusivism and pluralism” may become “the typology of theology of religions” (Kärkkäinen 2003, 24). However, he then goes on to offer a different classification - Ecclesiocentrism, Christocentrism, Theocentrism, and Realitycentrism – which are further classified according to the previous typologies – corresponding in order with exclusive, inclusive, pluralistic, and extreme pluralistic (25). The suggestion of a change in terminology is done with the goal of broadening the approach to understanding the different theologies. Instead of seeing them in opposition, they are presented “in a sort of continuity” (166). Though he is clear to avoid the suggestion of development from one theology to another, or to suggest that the theological divide between the methods is somewhat significant, Kärkkäinen imagines concentric circles as a configuration of how the four models relate to God, Christ, the church, and the world. Citing Netland, he acknowledges the challenge of classifiying theologians within one typology or another. “I am increasingly unhappy with this taxonomy as it tends to obscure sublte, but significant differences ...” (171). He then describes the four types and details various theologians according to how they fit within the typology he has adopted.
The works of Knitter, Küng, and Bosch are presented in a thoroughly modern style, though each of them suggests an emerging postmodern reality/paradigm. The appeal of Kärkkäinen’s approach is that the spectrum of different theologies is less clearly defined and more relational throughout. Knitter’s suggestion of a dialogical community is appealing and recalls the emphasis of Küng on ecumenical dialogue and Bosch’s description of dialogue as mission. In Knitter’s final section, he emphasizes the relational aspect and need for dialogue between theologies of religion. “Friendship” was described as the impetus for engagement with others when Knitter describes the Acceptance Model and also describes his confession about what he learned through interreligious dialogue.
Works Cited
Bosch, David Jacobus. 1991. Transforming mission : paradigm shifts in theology of mission. Maryknoll, N.Y.: Orbis Books.
Kärkkäinen, Veli-Matti. 2003. An introduction to the theology of religions : biblical, historical, and contemporary perspectives. Downers Grove, Ill.: InterVarsity Press.
Knitter, Paul F. 2002. Introducing theologies of religions. Maryknoll, N.Y.: Orbis Books.
Küng, Hans. 1986. Christianity and the world religions : paths of dialogue with Islam, Hinduism, and Buddhism. Garden City, N.Y.: Doubleday.
Küng, Hans. 1988. Theology for the third millennium : an ecumenical view. New York: Doubleday.
Oborji, Francis Anekwe. 2006. Concepts of mission : the evolution of contemporary missiology. Maryknoll, N.Y.: Orbis Books.

[Rev. Linda · Rating 5 out of 5]

Text for a Fall 2017 Brite Divinity course - a good presentation of the different ways Christians can and do view other religions - From the publisher: This volume shares insights into the positions of writers concerned with understanding Christianity among the world's great religious traditions. Avoiding tired labels of past debates (Exclusivism, Pluralism, and Inclusivism), Knitter suggests four different models (Replacement, Fulfillment, Mutuality, and Acceptance) that more adequately link together thirteen ways of approaching and understanding the variety of the world's religious expressions.

[Joe · Rating 3 out of 5]

Knitter provides an interesting and thought provoking analysis of different perspectives of how Christianity should, or could, be seen in relation to other religious traditions. He examines several different perspectives, raising questions and criticism of each, although his own perspectives skew his analysis. The most valuable aspect of this book may be the distilled summaries of thought from other theologians that he uses as examples.

[Abigail · Rating 4 out of 5]

This is a very informative book, I would definitely recommend it to anyone who is studying theology of religions or is concerned with it. It is a bit academic but also very readable and understandable. It’s hard to rate it because it wasn’t necessarily a fun or easy read but it challenged my thinking and I learned a lot.

[Callie Perry · Rating 5 out of 5]

This book certainly challenged my thoughts about Christian engagement with other religions. It has helped me create my own theology of religion, which is more than necessary for my future in ministry. For that, I will look back on this read with an outpouring of deep gratitude and appreciation.

[Daniel Crouch · Rating 3 out of 5]

This is a good survey and categorization of stances toward other religions, but his modals can be confused and are often not neatly separated

[Jess Chancey · Rating 1 out of 5]

Clearly shows his bias, and completely ignores the insights of female theologians.

[Josh Sweeney · Rating 3 out of 5]

Foundational to interreligious but thankfully has been developed by other authors

[Chris · Rating 4 out of 5]

The central problem that this book explores is religious pluralism. The book presents an overview of models for how Christians should relate to and interact with people of other religious/spiritual traditions. The book suggests that there are four basic models/views for this interaction: 1. the Replacement model, which insists that an encounter with Christ demands some sort of change or replacement, 2. the Fulfillment model, which sees Christianity as the medium which will deliver fulfillment to those of other traditions, 3. the Mutuality model which seeks common ground with those of other traditions as the basis of dialogue, and 4. the Acceptance model which stresses the importance of real differences among traditions. Overall, I thought that the book presented a very good introduction to these models (I have not done justice to the models in trying to boil each of them down to a single phrase in this review), and the concluding suggestion that even within Christianity there is room for inter-denominational diversity and dialogue, even between proponents of these various models, is intriguing. A good read for any Christ follower thinking about and seeking to understand religious pluralism in today's world.

[Ron · Rating 5 out of 5]

The title of this book is more exact than the author intended, perhaps. I had not heard of the Theology of Religion previously. It seems to be a relatively new discipline. Knitter does a great job of parsing out the various (Christian) religious philosophies. He also does a good job of showing the strengths and weaknesses of each. Here, he seems to be advocating for an approach that allows dialogue among these theologies to the ultimate end of having dialogue with non-Christian religions. The book gives the reader the opportunity to see the many way one fits into one approach and/or into many and the ways that we can grow through dialogue and hard critical self-examination. When the latter happens, it seems to me, there is hope that dialogue will help to produce the fruit of living in a way that celebrates our diversity and which helps to keep a harmonious balance in the eco-spiritual sphere.

[Abby Matthews · Rating 4 out of 5]

Anyone who is interested in getting a basic, foundational grasp of what is involved in studying comparative religion and religious pluralism (which, in my opinion is a necessary subject to know something about in this day and age) should pick up this readable text. Knitter writes lucidly enough for non-academics but is not condescending. A great introduction to a fascinating and extremely relevant area of study.

[Craig Pope · Rating 5 out of 5]

Great survey of the various attempts of Christian theologians to describe the relationship of Christianity to the world's religions. Lays out a spectrum beginning with a traditional evangelical view to the newest movements of comparative theology. Really fascinating. Knitter is a great writer so it keeps things moving well.

[Phoenix Richter · Rating 4 out of 5]

The book is excellent and have some very good descriptions and more encompassing categories for the topic of theologies of religions. It is also nice to know that the authors own perspective does not prevailing any of the categories he does not agree with.

[Vanda Dien · Rating 3 out of 5]

it's okay for textbook!

[Katrina Becker · Rating 3 out of 5]

Oh, a book for my Theology class.
Verdict: Quite interesting, but well, let's face it- it's a textbook.

[Brett Marko · Rating 3 out of 5]

Knitter does a good job of explaining the different camps regarding salvation in the light of theology of religions. Yet his very inclusivistic bias do shine through.

[Meredith Kadet Sanderson · Rating 3 out of 5]

This is a textbook, but it offers a very helpful framework for an inter-religious dialogue beginner like me.

[Mary · Rating 3 out of 5]

1/16/14

[Sam · Rating 2 out of 5]

Read for a theology of world religions paper. Helpful to discuss the spectrum of views on religions' theologies, helped to formulate my own understanding.

[Peter · Rating 4 out of 5]

Written in a beautifully nuanced way. A fine portrayal of different Models in how to approach interreligious dialogue. Knitter invites you to think and make your own opinion.