Product Code Database
Inclusivism is one of several approaches in religious studies, anthropology, or civics to understand the relationship between different , societies, cultures, political factions etc. It asserts that there is beauty in the variety of different schools of thoughts, and that they can coexist. It stands in contrast to exclusivism, which asserts that only one way is true and all others are erroneous.
Within religious studies and theology, inclusivism is the belief that, although only one belief system is true, aspects of its truth can be found in other religions. This is contrasted from religious pluralism, which asserts that all beliefs are equally valid within a believer's particular context.
Broadly speaking, there are two schools of Inclusivist thought:
Syncretism functioned as an essential feature of Ancient Greek religion. Later on, Hellenism, a consequence of Alexander the Great's belief that he was the son of a god, reinforced by the Oracle of Zeus-Ammon at Siwa Oasis in Egypt, itself showed syncretic features, essentially blending Persian, Anatolian, Egyptian (and eventually Etruscan-Roman) elements within Hellenic formulations. After the Hellenization of the Egyptian culture initiated by Ptolemy I Soter, Isis became known as "Queen of Heaven" and was worshipped in many aspects and by many names besides that of Hera.
Christian supporters of inclusivism include Augustus Hopkins Strong, C. S. Lewis,Lewis, 1967, Mere Christianity, New York: Macmillan, 65.John Sanders, 1992, No Other Name: An Investigation into the Destiny of the Unevangelized, Grand Rapids, MI: Wm. B. Eerdmans, 251–57.John Sanders, 1992, No Other Name: An Investigation into the Destiny of the Unevangelized, Grand Rapids, MI: Wm. B. Eerdmans, 249–51. Clark Pinnock,Clark Pinnock, 1992, A Wideness in God's Mercy: The Finality of Jesus Christ in a World of Religions, Grand Rapids: Zondervan. Karl Rahner, John E. Sanders, Terrance L. Tiessen, and Robert Brush (contributor to The Arminian Magazine). While Billy Graham mostly preached "salvation by faith in Christ alone" throughout his 60-year ministry as an Evangelism, he later made controversial comments that bordered on inclusivism. He stated that he did not like to refer to it by that term because he was concerned that many people mean universalism when they refer to inclusivism. Graham said, "I used to play God but I can’t do that any more. I used to believe that pagans in far-off countries were lost and were going to Hell—if they did not have the Gospel of Jesus Christ preached to them. I no longer believe that," he said carefully. "I believe that there are other ways of recognizing the existence of God—through nature, for instance—and plenty of other opportunities, therefore, of saying ’yes’ to God.""I Can't Play God Anymore" interview with James M. Beam, McCall's Magazine, January 1978, pp. 154–58
Some Evangelicalism and Reformed Protestant scholars believe that God judges all people based on their response to the Holy Spirit, citing Romans 2:14–15 as evidence that those following a natural moral law are still following God.Davies, W. D.; Allison, Dale C.: A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. In: Vol. 3. T&T Clark published in: 1997 and 2004 Some interpret this text more inclusively, suggesting that non-Christians also inherently possess a part of God's wisdom in their hearts as an integral aspect of who they are. They interpret Genesis 20:9–11 and 1 Corinthians 5:1 to illustrate that there are non-Christians or non-Jews who, guided by their inherent understanding of God's law, may lead lives that are more pleasing to God than those of some Jews and Christians.Dr. J. V. Fesko: Die Schöpfung bezeugt den Schöpfer: Die klassisch-reformierte Theologie und die Verteidigung des Glaubens. In: evangelium21.net 81375 Munich GER., first published in: Tabletalk Magazin Edition July 2019 Ligonier Ministries. By Romans 1:19–20, inclusive Christians often argue that this description would imply that God—in parts—can be recognized by any human being, no matter their religion or cultural background, as well as independent from its geographic and/or its chronologic whereabouts. This would also include the domain of modern science as it studies the universe, as implied in Psalm 19:2–5.Peter C. Hägele: In: Naturwissenschaftler reden von Gott chapter Menschen, Makromoleküle und Modelle, page 4 (eBook-Format), 2016, author Hrsg. Barbara Drossel, Brunnen Verlag Giessen GER., Other verses cited as supporting inclusivism include Acts 17:23–28, wherein Paul says that the (pagan) Greeks had been worshiping God without knowing it and that their poets have partially recognized the true nature of God.Peter C. Bouteneff: In: The future of Interreligious Dialogue: A Multireligious Conversation on Nostra Aetate chapter 8 Nostra Aetate: Views from a sibling on inclusivism and pluralism, page 145, 2017, Orbis Books, Maryknoll, New York 10545, Peter Feldmeier: In: Perils and Possibilities of Multiple Religions Belonging: Test Case in Roman Catholicism chapter 2 Preliminary foundations: theology of religions, page 76, 2017, De Gruyter Open - magazin "Open Theology", De Gruyter Brill, Berlin, www.degruyterbrill.com, last retrieved 06-28-2025 Inclusive Christians from various denominations argue that Colossians 1:16 suggests the universe, in its creatureliness, is part of God's being and integral to the eternal reality of the Christ.Richard Rohr OFM: The Universal Christ: How a Forgotten Reality Can Change Everything We See, Hope For, and Believe. In: A Universal and Personal God, pages 20-22 (eBook-Format) Durnell Wiley first published in 2019, Another Christian Biblical proof text inclusive believers use is Acts 10:1–48, which would state that whoever fears God and does good works is accepted by him, regardless of nation. In addition, the Parable of the Sheep and the Goats (Matthew 25:31–46) portrays the judgment of the nations as being based on each individual's compassion toward others, not on their religious background. It is often argued that the connection between the biblical verses in Genesis 2:7 and Genesis 7:21-22 serves as strong evidence that every living organism contains essential elements of the living God within itself, specifically through the breath of God.Dana M. Pike: The Latter-day Saint Reimaging of “the Breath of Life” (Genesis 2:7) - The Breath of Life” in the Hebrew Bible/Old Testament
last checked 07.27.2023
Inclusive interpretations of the Christian Bible, as understood by many inclusive Christians, suggest that God can be experienced in other religions and disciplines, such as science. However, these interpretations typically emphasize that to experience a deep and intimate relationship with God, connecting with the person of Jesus and acknowledging the reality of the Logos is essential. Furthermore, they assert that a complete relationship with God involves recognizing Jesus's and God's inclusive and universal nature. This encompasses a personal relationship with Jesus and an understanding of the broader, inclusive concept of divinity.Richard Rohr OFM: The Universal Christ: How a Forgotten Reality Can Change Everything We See, Hope For, and Believe. In: A Universal and Personal God, pages 22-23 (eBook-Format) Durnell Wiley first published in 2019,
The doctrine of inclusivism is held by Unitarian Universalism, a liberal religion with Christian origins, some Peter Feldmeier: In: Perils and Possibilities of Multiple Religions Belonging: Test Case in Roman Catholicism chapter 3.1 History through Vatican II, page 78, 2017, De Gruyter Open - magazin "Open Theology", De Gruyter Brill, Berlin, www.degruyterbrill.com, last retrieved 07-02-2025 and Seventh-day Adventists, asserting that while Christianity is the "one true faith", other faiths are at least partially true.
An alternative use for the term "inclusive theology" has to do with a movement called feminist theology, which aims to include more women in religious clergy roles that have been historically unavailable to women.
From an inclusive theological perspective, it is believed that a faith community can nurture the development of corresponding religious, spiritual, ecclesiastical, and interdisciplinary institutions. Examples of this are the Pontifical Academy of Sciences, the Pontifical Council for Culture, or the Dicastery for Interreligious Dialogue.Peter Feldmeier: In: Perils and Possibilities of Multiple Religions Belonging: Test Case in Roman Catholicism chapter 3.2 Beyound Vatican II, page 80-81, 2017, De Gruyter Open - magazin "Open Theology", De Gruyter Brill, Berlin, www.degruyterbrill.com, last retrieved 07-02-2025 In all Catholic Church institutions, relationships with other disciplines and religions are nurtured due to the Bible's fundamental inclusivist theological understanding.The Holy See: Statement by Card. Tarcisio Bertone Secretary Of State, last retrieved December 2023, First published September 2006.
|
|
