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Mutuality Model _ Pt.2 _ John Hick

Another representative of what Knitter terms the Mutuality Model is John Hick. Hick begins by arguing how a position supporting the absoluteness of Christianity is untenable in a contemporary world. He attributes the absolutist position to a misunderstanding of the content of other world religions. Hick writes, _between the two world wars, and even more so since the second, ill-informed and hostile Western stereotypes of the other faith communities have increasingly been replaced by more accurate knowledge and more sympathetic understanding (Hick:17)._ The knowledge of wisdom and riches that these other religions possess has eroded the old exclusivist position. Secondly, as Westerners have begun to look back on history, the exploitation and abuse often done in the name of absolutist ideology has lead to a reevaluation of Christianity_s position in the word religions.

Although this exploitation didn_t have to occur as a result of absolutism, it has often in reality sanctified _oppression on a gigantic scale (Ibid)._ This can be seen in the Christian West_s attitude and treatment towards Jews and third world countries. Antis-Semitism has been a hallmark of Christian exclusivism according to Hick, and the colonization and domination of third world countries that were viewed as children needing proper guidance has been rampant. Missionaries often attempted to _draw the unfortunate heathen up into the higher, indeed highest, religion of Christianity,_ and in the process forsake totally their own traditions and beliefs. Hick sums up the era,

_I think it is clear that in the eighteenth and nineteenth centuries the conviction of the decisive superiority of Christianity infused the imperial expansion of the West with a powerful moral impetus and an effective religious validation without which the enterprise might well not have been psychologically viable. (Ibid:20)_

These two factors have led to a rethinking of absolutism in many areas such as the Vatican II council in the Catholic Church. There remains a tension both in Catholic and Protestant circles, however, over the absolutism of Christ and the more liberal acceptance of interfaith dialogue. This tension has manifested itself in the position of inclusivism where Christ is still the way to salvation but can be _secretly in a way united_ to non-Christians (Ibid:22). The next step, while entering a vast new territory for Christianity, is nonetheless the next logical step according to Hick; _For once it is granted that salvation is in fact taking place not only within the Christian but also within the other great traditions, it seems arbitrary and unrealistic to go insisting that the Christ-event is the sole and exclusive source of human salvation (Ibid)._

When this move, which is natural and logical, is made, is will be a dramatic shift for Christianity. Like the Copernican revolution, Christianity will no longer see itself as superior and the _center of the universe._ Can Christians let go of this claim to superiority so easily? Hick argues that claims to superiority based on evidence are not valid. These claims must be based on observable facts and the two threads of observable facts that are available to us are _individual and social transformation._ After citing examples of both threads in various religions, Hick concludes that religious traditions are _a complex mixture of valuable and harmful elements_ and while each religion has produced some amazing progress, each has also _sanctified vicious human evils (Hick:29)._ In light of this, _it seems impossible to make the global judgment that any one religious tradition has contributed more good or less evil, or a more favorable balance of good and evil, than the others (Ibid)._

In a pluralistic form of Christianity that attempts no claims at absolutist superiority, there needs to be a rethinking of theology. Hick suggests that the ideas of the Trinity, Christology and atonement be rethought in order to align with this new humility. In this rethinking, Hick appeals to scripture and attempts to propose new agendas. These proposals all rest of the rejection of an absolutist claim for Christianity that was the result of misunderstanding of other religions and the cause of much oppression during the last two centuries. The logical and natural progression for the Christians_ view of themselves in the contemporary world will be pluralistic.

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Posted by mark at 12:48 PM | | perm