Four Views on Salvation in a Pluralistic World

144 Pages·1996·14.45 MB·English

by  Dennis L. Okholm

- FOUR VIEWS-
ON
IN A
PLURALISTIC
WORLD
John Hick
Clark H Pinnock
AlisterE. McGrath
R. Douglas Geivett
W Gary Phillips
Dennis L. Okholm
Timothy R. Phillips
General Editors
Coverdesign:Cind)'Davis
ZondervanPublishingHouse
Theology
ISBN0-310-21276-6
-FOUR VIEWS
ON
~ALVATION
INA
PLURALISTIC
WORLD
..COUNTERPOINTS....
- FOUR VIEWS
ON
SALVATION
INA
PLURALISTIC
WORLD
John Hick
Clark H. Pinnock
AlisterE. McGrath
R. Douglas Geiuett
W Gary Phillips
Dennis L. Okholm
Timothy R. Phillips
GeneralEditors
PreviouslytitledMoreThanOneWay?
==
ZondervanPublishingHouse -
GrandRapids,Michigan
ADivisionofHarperCollinsPublishers
CONTENTS
FourViews onSalvationinaPluralisticWorld
Copyright©1995,1996byDennis1. Okholrn,TimothyR.Phillips,JohnHick,
ClarkH. Pinnock,AlisterE.McGrath,R.Douglas Geivett, andW.Gary Phillips
Previouslytitled More Than One Way?
'*Requests forinformationshould beaddressed to: Introduction
7
ZondervanPublishingHouse DennisL. Okholmand TimothyR.Phillips
GrandRapids, Michigan 49530
LibraryofCongressCataloging-in-PublicationData 1. A PLURALISTVIEWby John Hick
27
Morethan oneway? Responses
Fourviewsonsalvationinapluralistic world/JohnHick...letal.];Den ClarkH. Pinnock
nis1. Okholm& TimothyR.Phillips,editors. 60
283p. ; 21 em.- (Counterpoints) AlisterE.McGrath
65
Originallypublished: More thanoneway.GrandRapids, Mich.:Zender- R.DouglasGeivettand W.Gary Phillips
71
vanPub. House,1995.
Conclusion
Includes bibliographicalreferencesandindexes. 81
ISBN:0-310-21276-6
1.Salvationoutside thechurch. 2.Christianityandotherreligions. 3. 2. AN INCLUSIVISTVIEWby ClarkH. Pinnock
93
Religiouspluralism-Christianity.I.Hick,John. II.Okholm,Dennis1. Responses
III. Phillips,TimothyR.(TimothyRoss),1950- . IV.Title. V.Series:
John Hick
Counterpoints(GrandRapids, Mich.) 124
BT759.M671996 AlisterE.McGrath
129
261.2-dc20 96-19860
R.DouglasGeivettand W.Gary Phillips
CIP 133
Conclusion
141
AllScripture quotations,unlessotherwiseindicated, aretaken from theHoly
Bible:NewInternationalVersion®. NIV®.Copyright©1973,1978,1984byInter
3. APARTICULARISTVIEW:
national BibleSociety.Used bypermissionofZondervanPublishingHouse.All
rightsreserved. A POST-ENLIGHTENMENTAPPROACH
by Alister E.McGrath
149
Allrights reserved.No part ofthispublicationmaybereproduced,stored ina
Responses
retrievalsystem,ortransmittedinanyform orbyanymeans-electronic,
mechanical,photocopy,recording, oranyother-exceptforbriefquotationsin JohnHick
181
printedreviews,withoutthepriorpermissionofthepublisher.
ClarkH. Pinnock
187
Editedby VerlynD. Verbrugge R.DouglasGeivettand W.Gary Phillips 192
Printedinthe UnitedStatesofAmerica Conclusion 200
97989900 01 02/~DH/l0 9 8765432
4. A PARTICULARISTVIEW:
AN EVIDENTIALISTAPPROACH ..
by R.Douglas Geivett and W.Gary Phillips 211
Responses
246 INTRODUCTION
John Hick
251
Clark H.Pinnock
256
AlisterE.McGrath
259
Conclusion Dennis L. Okholm and Timothy R. Phillips
271
Indexes
273
Subject
277
Name
281
Scripture THE CHALLENGE OF RELIGIOUS PLURALISM
Susanhadjustreturned to campusafter asemesterofsocial
workin Nigeria. "Howcouldanyonebelievethatthe Yoruba are
not saved?" she blurted out in her Christian theology course.
"Theyare moregivingand caring than I!"
Dr.Smith,an Americancollege professor,spendsasummer
teaching Christians in Muslim-dominated Sudanand wonders
howGod couldso arrangeaworld thathe, the professor,has the
"advantage" of growing up in a Christian-dominated culture
where the gospel is readily heard, whereas thousands of Mus
lims in Sudannever hear the gospel. Isit all a matterofhistori
cal accidentor of somemysterious divineprovidence?
EverysummerhundredsofChicagorestaurants pitchtheir
tentsin GrantParktohost a~m--.9lX~~QQ~c!ofculinarydelights
from theeverydayto the exotic. The curiousand the hungrycan
sample the feast without guilt or commitment. The recent
"WorldParliamenton Religions" in the samewindycity offered
asimilar"Taste ofChicago" for religion. Andincreasingly,major
cities acrossAmericaofferfestivals ofdiverse religionsandspir
itualities that highlight our pluralistic culture in a splay of
booths. -
Are the moral adherents to the African traditional religions,
virtuous Hindus,and Buddhistsreally outsideasalviikIelation
ship toGod? DoMuslimsandJews-whoknowthe God ofAbra
ham and follow his commands-need to hear the gospel? No
otherissue issodefiningofthecontemporaryreligious landscape.
7
8 I FourViewsonSalvationinaPluralisticWorld Introduction I 9
This hauntingquestionisnot new. Christiani~yw~sbornin ments, Troeltsch espoused pluralism. While confessing that
a religiously pluralistic world. But t~ro,:ghout Its hlst?ry the Christianity possesses "a mighty spiritual power and truth,"
churchhas proclaimed thatJesus Chn~tIS t~e o~ly SaVl?~ and even "a manifestation of the Divine Life itself," he concluded
thatsalvationisfound onlyin communionwithhim, specifically thatthis judgmenthas "validityforus"alone. While Christianity
in the church. The point is not simply that Christ is suigeneris, isthe currentlysupremerevelationforWesternEuropeans,other
for herealoneGod assumed flesh and livedamong us, butthat civilizations have their own independent salvific access to the
his salvificbenefits require personal communionwithhim. As divine life.2
a result, Cyprian's famous dictum, extraecclesi~m nul~a salus, T~e late twen!i~thcentu:y has heightened the dialogue
found wide acceptance throughout church history l~ both regardmg other religions. While the three views of particular
Catholicand Protestantcircles, eventhoughthe focus shiftedto ism, inclusivism, and pluralismstill have theiradvocates, West
the churchas the instrumentofthe gospel. Consequently,Chris ern culture has significantly impacted and narrowed the
tian leaders have perceived their religious competition to be in acceptable alternatives. The distinctive feature of our contem
needofconversiontoJesus Christ,despite knowingmanytruths porary world is not Christianity's heralded competition with
regardingGod. In fact, this vision has propelled Christianmis otherreligions,butthe wayWesternculturesdeal withthereal
sions in a variety of forms from St. Paul t? Gregory the ~r~at, ity ofreligiouspluralism. Gandhiexpressed the rationaleahalf
from Francis Xavier to Philippe de Corguilleray, from WIlliam ~enturyago. Whenquestioned whyhe p~osely.tized in the polit
ical arena but precluded this among-the religions, Gandhi
Careyto Jim Elliot. ., .
Christianity's historical particularitywas confronted with replied, "In the realm of the political and social and economic
the question of fairness and justice during ~heEnlighte~me~t: we can be sufficientlycertainto convert,butin therealmofreli
How could alovingGod fail to offer salvationto all? Fnednch gion there is not sufficient certainty to convert anybody, and
Schleiermacherin the earlynineteenthcenturysoughtto answer therefore there can be no conversionsin religions."3
this questionbyapplyinghis inno~ative theologic.al method Simplyput,the specterofhistoricismhascorralled religious
correlating Christianity as the fulfillment of'public truths-to claims into the privatesphere,isolated from ~nd social
theproblemofreligiousdiversity. God,~chlelern.:a~herargued, discourse. And Westernsocieties demand thateveryoneassume
is salvifically available in some.degree in all :eliglOns, b~.l.t the this relativistic attitudeso thateachreligion must treat the oth
gospel ofJesus Christ is the fulfillment and hlghe~tman~festa­ ers as ifthey also have salvific access to God. Popularlywe call
tion of this universal religious awareness. Classically. liberal this political correctness. Everyone is to have an equal voice,
Christianityhas held thatGod's immanent and sav~~gr~vela­ especially the marginalized and disenfranchised. That is why
tion is available to all ages and culturesbutexemplified in the the chief virtue in our society is never having to say you're
final degree in Jesus Christ. That is, Christianity is the all wrong, lettingthe otherhavehis orheropinion. Religious beliefs
amount to little more than matters of personal taste, on a par
inclusive andfinal religion.'
Bythe late nineteenthcentury,historicism, withits height withone's preferencefor icecreamor movies.'
enedawarenessofculturalandreligious relativities,challenged
the inclusivists' normative claim thatJesus Christ is the fulfill
'OwenC.Thomas,ed., Attitudes TowardOtherReligions:SomeChristianInter
mentofreligion.As ErnstTroeltschpro~ocativelyargued. s~nce
pretations(NewYork:Harper& Row, 1969;reprinted., NewYork:Univ. Pressof
we are at every moment purely histoncal creat,-!"~es,religious America,1986),86.
claimscanonlybe viewed as ourculturallyc~ndltI~n.edappre 'QuotedinH.A.EvanHopkins,"Christianity-SupremeandUnique,"inH.
hensionofthe divine. Unable tomakenormativereligiousjudg- A.EvanHopkins,ed., TheInadequacyofNon-ChristianReligion:ASymposium(Lon
don: Inter-VarsityFellowshipofEvangelicalUnions,1944),67.
'FriedrichSchleiermacher,ChristianFaith,Par.7-9;PaulTillich,Christianityand 'See LesslieNewbigin.FoolishnesstotheGreeks:TheGospelandWesternCulture
theEncounteroftheWorldReligions(New York:ColumbiaUniv.Press, 1962),27-36. (GrandRapids: Eerdmans,1986).
Introduction I 11
10 I FourViewsonSalvationin aPluralisticWorld
In this pluralistic politically correc:t ~nvironme~t, r:t0rma and tentative; uncertaintyregardingScripture'struth-claimsfogs
tive religious claims are increasingly difficult to.malI~tam.Th.e the evangelical mind. The "fact" of ambiguity has replaced the
so-called "mythofcertainty." Refrainssuchas "everyoneisenti
recentebbingof inclusivismin ma.inline theological C:lrcleseVI
tled to his orher opinion" or "let's notjudge" increasingly tri
dences this. HistoricismshatteredIts attempts to retainthepar
ticularityofChristwhileaffirmingtheuniver.sa~tyofhis salvific umph overGod'sWord. Thecurrentjeremiadsfromprominent
benefits. Todayin mainli~e.circles,Jes~sC~nstISusual~~ recon evangelical leaders have finally recognized the devaluation of
structed as a symbol pomtmgto God s universal salvl~lc.pr~s­ traditional evangelical distinctives. They have taken evangeli
ence. As one contemporarytheologianconcludes, Chn~tIanI!y calism to the woodshed, reprimanding her theology as "made
is simply "one paradigm of the divine-human ralationship inAmerica," "sold out"to the"godsoftheage," a "wasteland"
amongmanyothers," andthus "~rg~~entsfor thea~s.olut~ness, with "noplacefor truth.:"
superiorityor uniquenessofChristianity~ecom~dlfflC:U~tIfnot Undoubtedly Western culture has dramatically affected
'irnpossible.:"NowthedifferencebetweenhberalmclUSlvl~tsand evangelical distinctives. Long known for its evangelistic zeal,
pluralistsappearsto be onlya matterofdegree. Andduringthe the numberofmissionariessupportedbyNorthAmericanagen
past two decades some of the most prominentliberall~a?ers cies in the 1990shasbegun decliningfor thefirst time sincethe
have crossed the~heologi<:al~ubiconand embr.aced religious 1940s.Foreshadowingthis reversalfor morethana decade,mon
pluralism. Some theologians are1mtdly heraldm~the ~nd ?f etary contributions have not matched inflation." The apparent
classicalChristianityandthebeginningofa newmillenniumin reasonis notdifficultto discern: Thenewwillingness to subject
religion."Thatmaynotbe too far offthemark,giventhelevelof revelationto contemporarysensibilitieshaserodedthe theolog-'
politicalcorrectnesswithinmainline churches. . . ical underpinnings for a missionary faith. Hunter's question
Butpluralistic ideologies pervade the conse.rvatIve Chn~­ naire found that only two-thirds of the students in evangelical
tian constituency to no less degree. James Davls~nHunter s collegesbelieve that the solehope for heaven is through a per
sociologicalanalysesa decadeagodocumentedtheinroadsthat sonalfaith inJesusChrist. Increasinglystudentsin Christiancol
modernity's"ethic of civility"-whi~hseeks.tobe.toler~ble to leges are affronted when hearing the traditional claim that
others-was making in evangelicalIsm. While this ethic pro salvationis found in [esusChristalone.
moted evangelicalism's public legitimacy and a new en?age Within the academy the classical evangelical position is
ment in the scholarly arena, it also muted such theologIcally undersevereattack. While the quandariesarisingfrom thepar
"offensive"beliefsas God'sjudgmentonsin,thesoleauthority ticularityof salvationhavealwaysbeenrecognized,previously
of Scripture, and salvation through Christ alone.'And so with they were employed to evoke a missionary praxis, not to ques
the "deghettoization"ofevangelicalismhascomea loss o~sh~rp tion evangelicalism's theological foundation. But in the mid-
andfixed boundaries. Theologicalproposalsareonlyhesitating
"CarlF.H.Henry,GodsofthisAgeor-GodoftheAges?(Nashville: Broadman&
'Sallie McFague,"AnEpilogue:TheChristianParadigm,"inPeterC.Hodg
Holman,1994);OsGuinnessand JohnSeel,eds., NoGodbutGod:Breakingwiththe
son andRobertH.King,eds., ChristianTheology:An IntroductiontoItsTraditIOnsand
IdolsofOurAge(Chicago: Moody, 1992);Michael ScottHorton,ed., PowerReligion:
Tasks,2ded. (Philadelphia:Fortress,1985),381.
TheSellingOutoftheEvangelicalChurch?(Chicago:Moody,1992);MichaelScottHor
'PaulF.Knitter, NoOtherName?ACriticalSurveyofChristianAttitudesToward
ton,MadeinAmerica:TheShapingofModernAmericanEvangelicalism(GrandRapids:
theWorldReligions(Maryknoll,N.Y.:Orbis,1985),230-31;PaulF.KnitterandJohn
Baker,1991);DavidF.Wells,NoPlaceforTruth,or, WhateverHappenedtoEvangelical
Hick,eds., TheMythofChristianUniqueness:TowardaPluralisticTheologyofReligions
Theology? (GrandRapids: Eerdrnans,1993),andGodintheWastelands:TheRealityof
(Maryknoll,N.Y.:Orbis,1987),vii-xii.
TruthinaWorldofFadingDreams(GrandRapids: Eerdmans,1994).
'JamesDavisonHunter,Evangelicalism:TheComingGeneration(Chicago:Univ.
'JohnA.SiewertandJohnA.Kenyon,eds.,MissionHandbook USA/Canada:
ofChicagoPress, 1987),34-40,150-54,180-86;AmericanEvangelicalism:Conserva
ChristianMinistriesOverseas. 1993-1995Edition(Monrovia,Calif.: MARC, 1993),
tiveReligionandtheQuandaryofModernity(New Brunswick, N.J.:Rutgers Univ.Press,
55-58.
1983),84-91.
Introduction I 13
12 I FourViewsonSalvationina PluralisticWorld
so thatthe laypersoncan understand the gravityoftheseissues.
1980s,ClarkPinnockrejected traditionalparticularism,insisting
Some ofthe best-knownadvocatesfor theirrespectivepositions
thatGod'sgraceissufficientlyavailablein everycultureto lead
withinand outsideevangelicalismhavegraciouslyagreed tobe
the unevangelized to salvation. In the subsequent decade,
participants in this discussion.
throughconferences,articles, andbooks,Pinnock,JohnSanders,
John Hick towers over all other pluralists in influence and
.and Robert Browhave mounted a severecritique of particular
ism, whichtheylabel"restrictivism" or "exclusivism." ~salva renown. Beginningwith his 1972call for a Copernican Revolu
tion in dealing with the world religions, John Hick has raised
tionisavailableonlythroughaknowledgeofJesusChnst,they
ask, does not this privilege some people over others? Is suc~ a the questions, pushed theboundaries, coined the paradigmatic
phrases,and therebyprepared thefertile ground for normative
God the merciful and lovingonewhomwe see in Jesus Chnst?
pluralism. Recognizing his pivotal role in contemporary theol
Shouldnotwe be optimisticaboutGod'ssalvificgrace, evenout-
ogy, Hick's An Interpretation ofReligion (Yale) received the 1991
'sidethe church's proclamation?" .
The debate within theevangelical academy regardmg sal Grawemeyer Award for the most significant new thinking in
vationand the unevangelized is intenseandfierce, dominating religion. Currently John Hick is Fellow at the Institute for
allotherdiscussions.Anditshouldbe, for this debateismomen Advanced Researchin the Humanities, BirminghamUniversity
tous. In large measure the future of evangelical theology and (U.K.),and Professor Emeritus at ClaremontGraduateSchool.
world missionswillbe shapedbyits outcome." Amongevangelicals, ClarkPinnockisthemostprominent
inclusivist. Currently at McMaster Divinity College in Hamil
ton, Ontario, Pinnockhas taughtat leadingevangelical institu
HOWTHIS BOOKCAME TO BE
tions over the years. Throughout this period, he has
This bookgrewoutofthe 1992WheatonTheologyConfer courageously led evangelicalism in notonly reflecting on such
ence, whichbrought together youngerevangelicals to discuss diverse topics as biblical authority and socio-political engage
the challenges posed bynormative pluralism and inclusivism. ment, but also in dialoguing with mainline thinkers. In the last
The theological vitality and initiative witnessed at that confer decade, amidstbitter attacks, he has faced his critics and pio
ence encouraged us to engage the key parties in dialogue, neered the currentdebateon otherreligionsamongevangelicals.
includingnonevangelicalpluralists.This workdoesnotattempt AlisterMcGrathhasestablishedhimselfas one ofthe lead
to advance the currentfrontier of the debate, but it introduces ing youngevangelicaltheologiansintheEnglish-speakingworld.
the basic positionswithinevangelicalism and the wider theo Principal of Wycliffe Hall, McGrath teaches at both Oxford in
logicalworld,andbringstheseparticipantsintoaninterchange England and RegentCollege in Vancouver, British Columbia.A
prolific writer, McGrath's academic work ranges across the the
"ClarkH.Pinnock,"TheFinalityofJesus ChristinaWorldofReligions," in ological disciplines; his studies on the history of justification,
MarkA.NollandDavidF.Wells,eds.,ChristianFaith& PracticeintheModernWorld: Luther's theology of the cross, and contemporary Christology
TheologyfromanEvangelicalPointofView(GrandRapids:Eerdmans,1988),152-68; have received critical recognition. Concerned that the academy
"TowardanEvangelicalTheologyofReligions,"JournaloftheEvangelicalTheological assists the church, McGrathalso writeson apologetics and spir
Society33(1990):359-68;AWideness inGod'sMercy: TheFinalityofJesus Christina
itualityfor the laypersonin the traditionofC.S.Lewis.
WorldofReligions(GrandRapids:Zondervan,1992).John Sanders,NoOtherName:
R.DouglasGeivettand W.GaryPhillipsare youngerevan
AnInvestigationintotheDestinyoftheUnevangelized(GrandRapids: Eerdmans,1992).
RobertBrow,"EvangelicalMegashift,"ChristianityToday34(Feb.19,1990):12-14. gelicals who presented distinguished papers at the Wheaton
ClarkH.PinnockandRobertC.Brow,UnboundedLove:AGoodNewsTheologyforthe TheologyConferenceand havepublishedinthe area ofreligious
21stCentury(DownersGrove, Ill.:InterVarsity,1994). pluralism. Both are trained broadlyin theologyand philosophy,
"ForasimilarassessmentseeJohnG.Stackhouse,[r.,"EvangelicalsRecon
but specialize in different disciplines. Geivettteaches philoso
siderWorld Religions: BetrayingorAffirmingtheTradition?"ChristianCentury110
phyat the School ofTheologyat BiolaUniversity, while Phillips
(September8-15,1993):858-65.
14 I FourViewsonSalvationinaPluralisticWorld Introduction I 15
teachesBibleandtheologyat BryanCollege. Seeingthe similar therebysuppressingcertainquestions. Indeed, the harshattacks
ity in their position and approac~,the edito.rs ask~d.them to and caricaturesin the currenttheologicaldebateregardingother
work together, since the issues raised regarding religious plu religions feature all the color of a political campaign, where
ralismencompass boththeir specialties. For th~ sake of.c<:mv~­ rhetoric is just as important as substance. Before compliantly
nience,we havecoinedthe compositenameCeivettyPhillipsin accepting thesecategories,oneneeds to exposethemas rhetor
ical devices.
referringto them. . .
The following procedurewas stnctly followed inproduc- Pluralism,whichargues thatmanyreligionsare salvific, on
ing this book. Each participant ~~s asked to ~rite a chapter first glance appears to be an accurate and appropriate label.
defending his stance onotherreliglOns. Thenthis chapterwas However,doesthe pluralists' definitionofsalvationreflectevery
critiquedbyeachoftheotherparticipants,towhichthe.origin~l specific religion's understanding of this condition? At times
author rejoined with a concluding response. There 1S a f.au Troeltsch appears to verge on this sort of relativism, butmost
amountofrepetitionwithinthecritiquesbecausetherespecti~e contemporary pluralists do not. In order to escape relativism,
participantsworked independentlyof each othe~.Howev~r,1~ John Hick defines saving religions as those involvinga "trans
thiswaythereaderis able to discerntheperspectiveofthe indi formation ofhumanexistencefrom self-centerednesstoGod-or
vidualwriters more clearly, Reality-centeredness."Yetthis definitioncontradictsa moretra
ditional Christian or Muslim understanding of salvation. As a
result, the term pluralism conceals its own normative truth
THE CATEGORIESANDTHE RHETORIC
claimsregardingreligion.
Manycategorieshavebeenused to classifyreli.gions:T.he The term inclusivismis appropriate insofar as it connotes
Reformers pitted the true against the false; the Deists distin that salvation encompasses all cultures. But a curious twist
guishednaturalreligionfrom ~epos~tivereligi?~;~e.Rom.an occurshereas well. Gender-inclusivelanguagerefusesto affirm
tics wrote of the concretemarufestahonsof religion s identical thateithermaleor female are intrinsicallysuperiorto the other,
essence. From a distancetheir theological agendas are patently but Christian inclusivism does not use the term in the same
self-evident. Throughout the twentieth century the debate manner. Instead, Christian inclusivists affirm thatJesus Christ
regardingotherreligionshasbeencastas discontinuity(He!,~rik is the normative fulfillment of all religion. Again, inclusivism
Kraemer),fulfillment (John Farquhar),and mutualappreciation hides a normative truth claim. Political correctness encourages
(WilliamHocking)."But afterthepath-breakingworksbyAlan selective hearing at this point. That selectivity was uncovered
Race andGavinD'Costain the 1980s,thethreefold typology of by Hans KUnginhis retortto KarlRahner'ssuggestionthatBud
exclusivism,inclusivism,and pluralismdefines the debate."As dhistswerereally "anonymousChristians."Whynotsay instead
before,thesecategoriesare rhetoricalinstrumentsthatframe the thatChristians are"anonymous Buddhists"?
debate throughtheiroftenhiddentheologicalagendas. Clead:y, The rhetoricregardingexclusivism,however,cuts inadecid
terms are rhetorical tools; they aid in sellinga case to the audi edly different direction. In our politically correctenvironment,
ence bylinkingtheirvocabularywiththe culture'ssensitivities, exclusivismis akin to flapping a red flag before a bull. The his
tory ofassociatingexclusivismwitharrogance,intolerance,dog
matism, andclose-mindednessiswellestablished."Theveryterm
"HendrikKraemer, TheChristianMessageinaNon-ChristianWorld(NewYork:
fosters hostility and caricature. Surveying the newest batch of
Harper& Brothers,1938);JohnNicol Farquhar,TheCrownofHinduism(London:
booksbypluralistsand inclusivists,FrancisClooneylamentsthat
Oxford, 1913);WilliamHocking,Re-thinkingMissions:ALAyperson'sInquiryAfter100
Years(NewYork:Harper&Brothers, 1932).
13AlanRace,ChristiansandReligiousPluralism:PatternsintheChristianTheology "SeeArnoldToynbee, "WhatShouldBetheChristianApproachtothe Con
ofReligions(Maryknoll,N.Y.:Orbis,1982);GavinD'Costa,TheologyandReligiousPlu temporaryNon-ChristianFaiths?"inOwenC.Thomas,ed., Attitudestowardother
ralism:TheChallengeofOtherReligions(Oxford:Blackwell,1986). Religions,161;Knitter,NoOtherName? 164-65.