MORAL PARADIGM IN RELIGIOUS PLURALISM: A MODEL FOR CHRISTIAN INTERPERSONAL RELATIONSHIP WITH OTHER RELIGIONS

ABSTRACT

There is no gainsaying that Christianity has a strong background in morality. What is not completely obvious and to which much scholarly work is being done and continue to be done is the extent of moral premium that Christians place on moral values of other religious traditions. This paper intends to show how such Christian claim inhibits profound interreligious dialogue. It argues that Christianity is not the sole custodian of morality. It is the view here that such Christian moral claims need not be necessarily placed as superior in dialogue with other religious traditions. Other religions have values from which Christianity could learn. Such disposition will create better ground for interreligious dialogue that enhances personal and interpersonal morality. The research shall be guided by the following: questions what moral values could be learned from religious pluralism? How does this help the Christian understanding of love, human dignity and Christian ethics? It is perceived that Christian moral interaction with other religions would certainly lead to increased religious vitality and would reduce perceived Christian arrogance and ignorance of other religious traditions. Overall, it is from this background that this paper will seek to interpret moral paradigm in religious pluralism.

Introduction

The denial of religious pluralism is in a way an affirmation that there exist other religious

traditions. Moreover, the postmodern age has brought a lot of innovations into the world. Among

these innovations is the study of humanity and religion. It affirms the position that a realistic

understanding of our contemporary contexts implies that religion is not one, but there are

religions. Religion as a theological category must therefore open up dialogue with its

environment and people. Reverend Marcus Braybrook affirmed that, “‘each faith has a precious

gift to share with the world,’ because each conveys a message that is both unique and

universal.”1 This dialogue of theological experience must seek to address the people’s moral

past, present, and their future in such a way that it will create vibrancy and meaning. Religion as

1 Roger Boase (Editor), Islam and Global Dialogue: Religious pluralism and the pursuit of peace (Farnham, England: Ashgate publishing company, 2005), 7.

theological category is not a historical narrative, it is a lived, living and yet to live history that

should be context driven and able to accommodate other disciplines for its task and goal.

A realistic understanding of our contemporary contexts then will entail a reconstruction

of religious moral principles as theological method and content, especially the period from

Vatican II to date. These challenges will guarantee a constant shift in position in order to

accommodate the growing demand and yearning of how these theological tasks could and should

be engaged today. Relationship is important in religion; this is what makes religion meaningful

to us. God himself exists in relationship. The relationship of the trinity is the essence of the God

head. For religion of the Christian Church to remain relevant in the face of these challenges, it

must open up itself to accommodate the different experiences that are involved in the process of

interreligious dialogue.

Moreover, religious traditions of Africa, Asia and elsewhere are in no way inferior to the

Abrahamic religions of which Christianity stands out as the main pillar. This is an affirmation to

the fact that these religious traditions by their tenets have had enduring answers to the profound

mysteries of the human condition. Moreover, in the context of religious plurality, dialogue as

affirmed by pontifical council for interreligious dialogue: dialogue and proclamation entails, “all

positive and constructive interreligious relations with individuals and communities of other faiths

which are directed at mutual understanding and enrichment in obedience to the truth and respect

for freedom.”2 In line with this reflection, it means therefore that “these religious traditions

should be approached with greater sensitivity on account of the spiritual and human moral values

enshrined in them. They commend our respect because over the centuries they have borne

witness to the effort to find answers to those profound mysteries of the human conditions.”3 In 2 Pontifical council for Inter-religious Dialogue: Dialogue and Proclamation (1991), No. 9.3 Ibid., No. 14.

affirmation, Cantwell reasoned, “the awareness of multiformity is becoming vivid and

compelling.”4 Moreover he argued, “We (Christians) have marched around aliens Jericos the

requisite number of times. We have sounded the trumpets. And the walls have not collapsed.”5 It

means that those aliens too, have some values that have been fortifying their cities. Thus there is

a need for Christians to engage these other religious groups in a meaningful dialogue to quell

down the hostilities that separates them in their understanding of God. Wilfred Cantwell in his

treatment of Religious pluralism outlined three problems that borders on comparative-religious

study as intellectual, moral and theological.

The aim of this paper will be to treat the moral aspect and show that Christianity is not

the chief custodian of morality. The argument will hold that other religious traditions too has

some form of moral values of which Christianity could learn through the interpersonal

relationship with such religions. The question would be what moral values could be learned from

religious pluralism? How does this help the Christian understanding of love, human dignity

(Christian ethics)? Interestingly, Mark Chaves &Philip S. Gorski asserts that “although religious

pluralism is not identical with religious competition, pluralism has commonly been treated as an

indicator of competition, and analyses of the relationship between religious pluralism and

religious participation have been the primary source of evidence in favour of the idea that

religious competition leads to increased religious vitality.”6 Christian interpersonal relationship

with other religions would certainly lead to increased religious vitality and would also reduce the

Christian arrogance and ignorance of other religious traditions. This would promote a pluralist

disposition rather than the often perceived exclusivist Christian attitude. Martin Buber spoke of

4 Wilfred Cantwell Smith, “The Church in a religiously plural world”, 313.5 Ibid., p.311.6 Mark Chaves &Philip S. Gorski : “Religious pluralism &Religious participation” In in Annual Review of Sociology,Vol.27.2001. http://www.jstor.org/stable/2678622. (Accessed: 04/02/2013 11:36)

the “the basic movement of the life of dialogue” as “turning towards the other.”7 Without

meeting face-to-face and entering into a conversation with an adversary on equal terms-subject

to subject –the process of dialogue would be impossible. Jesus himself in conversation with the

Samaritan woman insist that the time come when worship will not be restricted to any particular

place, but when true worshippers will, “worship the father in spirit and truth”(Jn. 4.23). By this

he opened up the horizons and avenues to grant credibility to all religions. Pope John Paul II,

also give this express recognition of the presence of the Holy Spirit in the life of the members of

other religious traditions when he spoke of their, “firm belief” as being “an effect of the spirit of

truth operating outside the visible confines of the mystical body”8 A pneumatological

perspectives and convictions seem to be the way forward in crafting a model for Christian

interpersonal relationship with other religions. John Paul II in Redemptoris missio insists that

“Spirit presence and activity are universal, limited neither by space nor time.”9

Because of scope and limitation, I will limit my analysis on Islam and African

Traditional Religion. Although, I am also aware that even in ATR, there are several “African

functionalist approach” to moral issues; however, I will limit my paper to Tiv religious practices

as paradigms for interreligious dialogue.

The format shall be, Introduction, Overview of religious pluralism as Theological

Enterprise (Vatican II to Date), Issues of morality as a theological task in today’s world,

Exclusive Christian Morality, Moral paradigms in Islam , Moral paradigms in African

Traditional Religion (ATR), Barriers to ethical relation between Christianity and other religions,

and finally, a Conclusion/suggestions.

7 Martin Buber, Between man and man, London: Collins, (1961), 40.8 Redemptoris Hominis, No. 6 In “Pontifical council for inter-religious dialogue: Dialogue and proclamation”, No. 26. (Rome, 19 May 1991)9John Paul II Redemptoris missio, No. 28 &29 (Dec, 7 1990)

Overview of religious pluralism as Theological Enterprise (Vatican II to Date)

The period between Vatican II to date has brought a significant shift to the church’s

understanding of herself to other religious traditions. This shift has also marked a turning point to

issues of dialogue and appreciation of religious pluralism. Jacques Dupuis testify that,“the

council’s perspective was pastoral rather than doctrinal.”10 He argued, “the council quite

deliberately had no intention of making such a choice.”11 The intention, on the contrary, “was to

rally the highest possible majority on the council floor in favor of a change of attitude of

Christian, and the church toward the members of other religion.”12 It was with this understanding

that the Roman Catholic traditions saw the need to adopt theological reflection to local

circumstances, began receiving official support with the Vatican II; where in the decree on the

churches’ missionary activity (Ad Gentes no.22),13 and also pastoral constitution on the church in

the modern world (Gaudium et Spes no.2).14 All of these documents show that such adaptation

received explicit appropriation. In the subsequent years, the missionary theology of Pope Paul VI

developed this thought, especially in his address to the Bishops of Africa in 1969 and in the

apostolic exhortation, on evangelization in the modern world in 1975 ( Evangelii Nuntiandi

no.2-3)15. Here the Pope insists that the church must strive to proclaim the gospel to all peoples,

and to seek by every means to study how the church could bring the Christian message to

modern man. The Pope expressly stated that, “the split between the gospel and culture is without

10 Jacques Dupuis, S.J, Christianity and the religions: from confrontation to dialogue (Maryknoll, New York: Orbs books, 2002), 59.11 Ibid., 59.12 Ibid., 59.13 ) Walter M. Abbott, (edt), “Decree on the Church’s missionary activity” (Ad Gentes), In The Documents of Vatican II, (New York: Guild press, 1966), No.22.14 Walter M. Abbott, (Edt) ,“Pastoral Constitution on the Church in the modern world” (Gaudium et Spes,), In The Documents of Vatican II (New York: Guild press, 1966), No.2.15 Pope Paul VI, Apostolic Exhortation on “Evangelization in the Modern World” (Evangelii Nuntiadi), (Boston: Pauline Books & Media, 1990), No.2-3.

a doubt the drama of our time, just as it was of other times. Therefore every effort must be made

to ensure a full evangelization of culture, or more correctly of cultures.”16 All these efforts by the

church were geared to show that morality as theological tasks and its engagement for today’s

world demand a radical shift. Moreover, this shift that took place in the Roman Catholic Church

during the Vatican II which addressed the relationship between the Roman Catholic Church and

the modern world created a space for religious pluralism to flourish. This was started with the

affirmation of the freedom of conscience and freedom of religions of all people by Pope John

XXIII (Pacem in Terris)17 and the acceptance of interreligious dialogue as an avenue for

evangelization by Pope Paul VI (ecclesiam suam)18 which became the road map for dialogue.

Nostra Aetate19 provided the shift in relation of the Church to non-Christian faith. It opens with

acknowledging the common foundation of all religions (No. 1) , and it also affirms other religion

as having doctrine, moral and sacred rites (No. 2). In essence, it affirms that no one religion has

monopoly about human revelation and God. Marinus Iwuchukwu testifying to this position said,

“Nostra Aetate presents a road map towards effective interreligious dialogue and a firm

theological assumption of a de jure religious pluralism for the church and all Christians.”20 Thus

in the words of the Holy Father, Pope John XXIII, “it was time to open the windows of the

church to let in some fresh air.”21

16 Ibid., No.2017 Pacem inTerris: Encyclical of Pope John XXIII on Establishing Universal peace in Truth, Justice, Charity, and Liberty. (April 11, 1963), No,167.18 Ecclesiam Suam: Encyclical of Pope Paul VI on The Church (August 6, 1964), Nos. 12-14, 93, 94, 666 and 79.19 Nostra Aetate: Declaration on the Relation of the Church to Non- Christian Religions. Proclaimed by his Holiness Pope Paul VI on (October 28, 1965), Esp. No.1, 2 ,3ff and 5.20 Marinus Iwuchukwu, Media and Religious Pluralism: Engaging Walter Ong and Jacques Dupuis Towards effective Interreligious Dialogue (Saarbrucken, Germany: Lambert Academic publishing, 2010), 39.21 Maureen Sullivan, 101 Questions and answers on Vatican II (New York: Paulist press, 2002), 7.

Consequently, John Paul II who came after these previous popes took this advice very

seriously. In the pontifical council for Interreligious Dialogue: Dialogue and proclamation22, he

reflected on orientation about interreligious dialogue and the proclamation of the gospel of Jesus

Christ. In Redemptoris mission,23 Pope John Paul II assures non-Christian of the love of God

made manifest in Christ (No.3); raises questions and answers on the universal salvation in Christ

(Inclusive pluralism) (No. 12-20). He also recognizes the Holy Spirit as the principal agent of

mission (Nos.21-32). Marinus in his praise of John Paul’s II efforts argued that, “John Paul II, in

his pontificate advocated better harmony and cordial engagements among world religions in

search of a more peaceable world and he firmly believed in advancing the propagation of the

gospel by engaging other religions of the world in healthy interreligious dialogue.”24 This shift

between Vatican I and II created a significant growth and development mostly in the Roman

Catholic Church theology. As could be seen above, express indications of the church’s

willingness to dialogue with other non-Christian religions became clear with post Vatican II. All

these efforts are geared towards the church’s willingness to dialogue and appreciation of other

religious moral values and traditions. Thus, “Vatican II became first in the conciliar history of

the church to speak positively, albeit guardedly, about other religions.”25

On the contrary, this opening of the window seems only to be letting in little air into the

church’s understanding of her faith in line with other cultures. The fact of religious pluralism de

jure is yet to gain acceptance in the Christian church cycle. Their acceptance seems to be on the

de facto levels. In practice, exclusivists and inclusivists approaches seem to be towering higher

22 Pope John Paul: pontifical council for Interreligious Dialogue: Dialogue and proclamation, (1991).23 Pope John Paul II: Redemptoris missio: On the permanent validity of the Church’s missionary mandate(1990)24 Marinus Iwuchukwu, Media and Religious Pluralism: Engaging Walter Ong and Jacques Dupuis Towards effective Interreligious Dialogue (Saarbrucken, Germany: Lambert Academic publishing, 2010), 61.25 Jacques Dupuis, S.J, Christianity and the religions: from confrontation to dialogue (Maryknoll, New York: Orbs books, 2002), 60.

in the church than religious pluralism. Thus the contemporary theologians under the umbrella of

post-colonial theologians are still knocking for the doors to be open as well. They insist that

‘system theology’ which was colored by Western ideology and categories must be decolonized

and pluralized so that systematic theology will strive and flourish. In African and Islamic

contexts, this flourishing could only be found through the model of inculturation

(contextualization) and doctrines. It means that the basis for this shift must be built on the lived

experience of the people, and not on church’s theological pronouncements. The church has done

much in theory; but much needs to be done at practical level. Significant importance is the moral

appreciation and values of other religious traditions. The church in many respects still sees

herself as the sole custodian of morality, and other religious traditions have to learn from her.

This kind of understanding is inimical to the true spirit of dialogue and religious pluralism. The

church must open herself to learn from these other traditional moral values.

Issues of morality as a theological task in today’s world

In the light of the above, morality as a theological task has made it imperative that theology

must develop large ears and open her eyes to the realities around. Realities that are born out of

lived experience of a particular cultural context, and that theology must be decolonized in order

to fit the pluralist project. Robert Young observes, “deconstruction’ is a deconstruction of the

concept, the authority, and assumed primacy of, the category of ‘the west.”26 Morality as

Monolithic and monoculture context of the west which dominated the universalized approach to

theology has become unproductive and meaningless to other cultural contexts. The contemporary

theologians have become very critical of the ready-made theology of the west that was imported

and transported to many cultures of the world. In place of the above, and the future of Christian

26 Robert Young, White Mythologies: writing History and the west (London &New York: Routledge, 1990), 19.

morality, they propose two positions: “pluriversality and Identity”27. In praise of this position,

Mignolo who is considered one of the leading figures of postcolonial thought said,

[t]he celebration of bi-languaging is precisely the celebration of the crake in the global process between local histories and global designs, between ‘mundialization’ and ‘globalization, from languages to social movements, and a critique of the idea that civilization is linked to the ‘purity’ of colonial monolanguaging.28

Here he explores further the colonial epistemic difference through the possibility of a bilingual or

bi-langauging epistemology as the way forward in the study of theology in contemporary

contexts. This project is vital because it will create location which is the production of moral

knowledge, culture and religion. Thus for Mignolo, it means we have to speak from the colonial

difference in order to give voice to the margins-subaltern voices through the process of

bilanguaging (plurality). All his efforts were to create location and identity for local histories to

become avenues for doing theology in contrast to global designs of the west. Closely related to

the postcolonial thought are the liberation theologians. They understood theology not as self-

transcendent, but as being in solidarity with the poor and the oppressed. In fact Liberation

theology attributes a hermeneutical significance to the experience of the oppressed. This

experience of oppression affects how morality is read, interpreted, and applied. The African

theologian also is faced with the task of retrieving moral cultural values and interpreting them in

the light of lived experience. Fiorenza maintained that this experience serves as “retroductive

warrant.”29 According to Fiorenza and Galvin, a “ warrant is retroductive to the extent that it

offers the most feasible and comprehensive explanation of the phenomenon, accounts for

27 Gregory Banazak, & Louis Ceja, “The Challenges and Promise of Decolonial Thought to Biblical Interpretation”, (Equinoxonline postscript 4.1, 2008), 250.28 Walter Mignolo, Local Histories/Global Designs: Coloniality, Subaltern Knowledges, Border Thinking (Princeton, New Jersey: Princeton University press, 2000), 250. 29 Fiorenza Shussler & John Galvin, Systematic Theology: Roman Catholic perspectives Vol.1 (Minneapolis: Fortress press, 1991), 79.

unexpected and unanticipated phenomena, and enables the scientific endeavor to move on in

practice.”30 It was precisely from this background that Gustavo Gutierrez who is widely regarded

as the father of Liberation theology kick-started the agitation to challenge theology on the plight

of the poor and the oppressed. He rejects the idea that theology is a systematic collection of

timeless and cultural transcending truths that remains for all generations. He concludes by

saying that, “the attempt of Liberation theology to reflect on the experience and meaning of faith

based on the commitment to abolish injustice and build a new society must be verified by the

practice of that commitment itself.”31 Thus he warns that “liberation theologians must be careful

not to fall into an academic self-satisfaction of acquiring ‘new’ vision of Christianity.”32

Segundo who came after him, became more systematic in treating this matter. He took off to free

the subject matter through the instrument of “Hermeneutical cycle.”33 In his words,

“Hermeneutical cycle is a way of ushering in theology that would take their cue from flesh-and-

blood of human beings to fashion the kingdom of God out of the human materials of our great

but oppressed continent.”34 He questions the absolutist position of faith, he contends that the

whole concrete content of faith and all the attitudes and beliefs in which it is embodies are

dependent on the relative context in which they occur. For him, “the problem of Catholic

theology begins when one tries to define the precise content of these revelatory processes.”35 He

maintains that Christian option does not absolutize a value or a doctrine but rather it is an

educational process dealing with values. All these efforts are to promote universal salvation in

Christ as against there is no salvation outside the church “extra ecclesiam nulla Salus” that was

previously held by the church. This made the church to shift her position about human salvation. 30 Ibid., 77.31 Gutierrez, Gustavo, A Theology of Liberation (Maryknoll, New York: Orbis Books, 1973), 307.32 Ibid., 307.33 Juan Segundo, The liberation of Theology (Maryknoll, New York: Orbis Books, 1988), 8.34 Ibid., 241. 35 Ibid., 179.

All these efforts are not to promote ‘religious indifferentism’ or ‘syncretism’ but to promote

inclusivist pluralist understanding of religions.

Exclusive Christian Morality

The fact that all humans are created in the image and likeness of God, makes all humans morally

good. Exclusive Christian stand on morality therefore does not make her position supreme. It

means that Christian morality by itself cannot define adequately the moral view of a pluralistic

world. Right of existence of other religions, morality and religious values must to a very large

extent have to contribute and compliment Christian moral values in a way of interpersonal

relationships. Peter phan in his celebrated book affirms this when he said, “being monoreligious

is going to become ever rarer in postmodern age.”36 He insists that, “Instead, migration,

globalization, and postmodern thought have created a situation where boundaries are porous and

most people will be genuinely religious only if they live interreligiously.”37 Basic to

postmodernist epistemology, Phan insist “is respect for and celebration of particularity and

“otherness” in all dimensions of human life, from race and ethnicity to gender to religion to

culture. Diversity and plurality, which otherness implies, are seen not as curses to human

flourishing to be exorcised or as threats to human unity to be suppressed.”38 Thus he opined that

culturally, socially and religiously, “church must not only respect but also incorporate into its

own life and worship the teachings and practices of other religions in order to be enriched and

transformed by them.”39 Edward Schillebeeckx, a Dutch theologian, in his understanding of

religious pluralism and dialogue asserts that,

36 Phan, Peter C., Being religious interreligiously : Asian perspectives on interfaith dialogue (Maryknoll New York: Orbis Books, 2004), xvii.37 Ibid., xvii.38 Ibid., xvii.39 Ibid., xix.

Because modernity has given rise to multiplicity of world-views and institutions, and it is no longer the case that one, specifically Christian, view of the world is given social endorsement, the world has become a kind of market place in which different and divergent views of the world and mankind are on sale, from which one can choose.40

For him, “the problem is no longer the one formulated at the level of the earlier awareness of the

problem: Is Christianity the one true religion, or is it a better religion than all the rest? ... The

problem rather is how can Christianity maintain its own identity and uniqueness and at the same

time attach a positive value to the difference of religions in a non-discriminatory sense?”41 Thus

he argued that it was not possible that any one religious tradition or faith could exhaustively

accommodate all that is good and valuable from God. His religious pluralism seems to be

theocentric. God is the center and all other religions participate in his being with equal

proportion for their being and goal. No religious tradition can claim monopoly of God’s

knowledge and participation. He concludes that “multiplicity of religions is not an evil which

needs to be removed, but rather a wealth which is to be welcomed and enjoyed by all.”42 He

affirmed “[t]here is more religious truths in all the religions together than in one particular

religion.”43 Thus he affirms the need for dialogue and even incultulation.

Moral paradigms in Islam

The quotation of Aliosa Inyumba, former head of the National Unity and Reconciliation

Commission, Kigali, September, 2006, aptly describe the importance of dialogue. This has

addressed the conflict between Christianity and other religions. He said, “[I] it is a very difficult

thing to enter into dialogue with someone who has no respect for you as a person, being quite

happy to see you dead. And yet without renewed dialogue, you cannot put an end to the

40 Schillebeeckx, Edward, 1914-2009; Church: the human story of God [translated by John Bowden from the Dutch] (New York: Crossroad, 1990), 50.41 Ibid., 164-65.42 Ibid., 167.43 Ibid., 166.

suspicion that perpetrates the conflict.”44 Christianity has over the years occupied the position

that it is the only religion that has all answers on issues of morality. African Traditional religion

and Islam have been branded as religious groups that have only to learn about morality of

Christian tradition. This is an erroneous and ill-informed conception. That fact remains a closer

study of these two religious traditions also revealed that Christianity also has a lot to learn from

them on moral matters. John B. Cobbs and Ward M. McAfee attests that “it is possible for

Christians to learn from other religious traditions and their wisdom. And that it is also possible to

formulate the Christian faith in the light of what they learnt from other religions.” 45 Christians

are called to rethink their faith in the light of the challenges posed to them by other traditions. In

the light of these, dialogue becomes inevitable. The emphasis is not to reject what is distinctive

in the Christian message but to “enrich one another through our differences.”46

In his treatment of Christianity and Islam McAfee argues that both Christianity and Islam

have much in common. To him, both traditions proclaim one God and share insights on

communal values (life of prayer and practice). Both “teach common humanity and respect for

it.”47 To this he affirms that “traditions no longer have the luxury to refuse invitation to

dialogue.”48 He insists that “we must develop the wisdom to see both what Christianity and Islam

share in common and areas where we must agree to disagree.”49 McAfee is of the opinion that

“we need a better theology capable of both encouraging peaceful dialogue and resisting our own

assumptions that we should dominate.” 50 He advised for the removal of log in one’s eyes before

44 Charles Villa-Vicencio, Walk with us and listen: political Reconciliation in Africa (Washington, D.C: Georgetown university press, 2009), 61.45 John B.Cobb Jr. and Ward M. McAfee, (Editors), The Dialogue comes of Age: Christian Encounters with other Traditions (Minneapolis: Fortress Press, 2010), 546 Ibid., 2.47 Ibid., 87.48 Ibid., 89.49 Ibid., 89.50 Ibid., 92.

seen the splinter in the other. He cautioned that violence should not be associated with Islam

alone, historically, “‘each of these three faith traditions’ was birthed in a time of great social

upheaval.”51 Christianity is not immune to history of violence; it has its fair share of religious

and social upheavals of its time. Overall, McAfee concludes that the Christian self-righteousness

and contempt for Islam is profoundly inappropriate.

Moral lessons that could be shared between these religions are based on the fact that

“[t]he message of Muhammad’s revelations was one of both divine authority and social

justice.”52 The social justice issues dominated the teaching of Islam as propounded by

Muhammad. Islam egalitarian is underwritten by the hajj, the annual pilgrimage of Muslims to

Mecca. McAfee explained, “on this pilgrimage, each Muslin is to be clothed in a simple white

garment so as to eradicate any and all distinctions during this holy congregating of the Muslim

community.”53 Moreover, the message of Jesus was one of radical equality and so was the

tendency of Muhammad’s reform in his time and place.

Another great moral lesson Christian could learn from their Muslim brethren is the moral

character of the jihad. Jihad is the most misunderstood word in the Muslim faith, however, it has

a moral lesson if properly understood. John W. DE Gruchy contests that “[t]he origin of jihad is

the need to establish an egalitarian and just political order on earth according the

shar’iah.”54Jihad is not just a ‘holy war’ as perceived by many, but the struggle to do justice in

society. Jihad is thus synonymous with the liberation struggle from a Muslim perspective. Even

when the qur’an is most explicit in its encouragement of Muslim to act decisively against

51 Ibid., 93.52 Ibid., 107.53 Ibid., 109.54 John W. de Gruchy, Reconciliation: Restoring Justice (Minneapolis: Fortress Press, 2002),118.

idolaters, even by taking up arms, it speaks against committing excesses (Sura 2.190-91).55 Jihad

is thus also as the Sufis teaches, the inner struggle to overcome the passion and not to sin. To

quote from the Quo’ran: “[t]he good action and the bad are not alike. Repel the evil one by one

which is better! And behold! He between whom and you there enmity, shall be as if he were a

fervent friend (Sura 41.34);”56 Hence the need to struggle (jihad) against the power of Satan, the

agent of sin.

Closely followed are the five (5) pillars of Islam. These are the basic religious duties of

Muslims. According to Daniel Ali and Robert Spencer, “The five pillars of Islam sum up these

central practices of Islam; they are the five most important elements of the Islamic faith.”57 These

include:

1. Shahada: declaration of faith according to the formula: there is no god but God,

Muhammad is the messenger of God.

2. Salat: worship, sometimes translated as ‘prayer’. This is done five times a day. Malise

Ruthven, contend that “worshippers must be in the state of ritual purity achieved by

performing major or minor ablutions depending on the degree of pollution.”58

3. Zakat: alms-giving/compulsory charity. Malise further argued that “this tax is payable

once a year by all adult Muslims, and is assessed at 2.5 percent of capital assets over and

above a minimum known as the nishab.”59

55 ‘Abdullah Yusuf ‘Ali, The meaning of The Holy Qur’an, {Eleventh edition} (Beltsville, Maryland USA: Amana Publications, 1430Ah/2009 Ac).56 Ibid., 1238.57 Daniel Ali & Robert Spencer, Inside Islam: A guide for Catholics 100 questions and answers (West Chester, Pennsylvania: Ascension press, 2003), 28.58 Malise Ruthven, Islam a very short Introduction (New York: oxford university press, 1997), 143.59 Ibid., 145.

4. Shawm: fasting during Ramadan. This fasting “applies to drinking, eating, smoking, and

sexual activity. It begins at dawn and ends at sunset.”60

5. Hajj: pilgrimage to Mecca.61 This intense and demanding religious “obligation is required

of every adult Muslim at least once is his or her lifetime.”62

As could be seen above, in contrast to Christianity, Islam is characterized more by practices

than by beliefs. In other words, “Christianity place great emphasis on orthodoxy, while Muslims

are generally more concerned with orthopraxis, the unity of religious practice.”63 The five pillars

of Islam provide strong bases for moral and spiritual regulations for the practice of Muslim faith.

Christians could do well to learn the art of strong religious practice of the Islamic religion.

Christians could learn through dialogue the orthopraxis, the unity of religious faith practice. By

holding to these practices that are bound by moral injunctions, the moral life of the Muslims is

thus enhanced.

Moral paradigms in African Traditional Religion (ATR)

African traditional religion has suffered more discrimination among world religions. It is not

numbered among the religion of the books. ATR has been named negatively, as: Paganism,

Heathenism, Fetishism, Animism, primitive and native etc. Despite the fact that African

traditional religion has suffered other injustices especially in the way it has been named, issues of

morality cannot be disputed within ATR. With all these connotations, Morality and ATR are still

seen as one entity. It is a religion that is built on living experience that incorporates most moral

attributes. It is based on human interrelationships and interconnectedness. Its tenants are geared

60 Ibid., 145.61 Makka or Mecca is the holy land where Muslims make their annual pilgrimage.62 Ibid., 145.63 Ibid., 29.

towards promoting inclusiveness, oneness, respect and openness towards others. Above all, it is

anchored on the principle of hospitality and communitarian living.

According to Mbiti, “the role and place of the individual within the community is shaped

by a fundamental African Philosophical concept: “I am, because we are; and since we are,

therefore I am.”64 It means that the individual does not exist alone except corporately. The

individual is part and parcel of the community, and is shaped by the community. Mbiti sums up

the various network of interconnectedness in this manner:

When one suffers, he does not suffer alone but with the corporate group; when he rejoices, he rejoices not alone but with his kinsmen, his neighbours and his relatives whether dead or living. When he gets married, he is not alone; neither does he the wife ‘belong’ to him alone (figuratively, So also the children belong to the corporate body of kinsmen, even I they bear only heir father’s name. Whatever happens to the individual happens to the whole group, and whatever happens to the whole group happens to the individual.65

This pivotal point in the understanding of the African view of human person provides

a central basis for the recognition of how the social, moral and political setups in

Africa are organized.

Giving the religious colouring of this African philosophical concept, Emeritus Bishop

Sarpong of Kumasi said,

For Africa, the role of traditional religion in determining the modus vivendi has been vital. African cultures are known for their religious orientation. In fact, African cultures are religious cultures. It is not possible to study African culture in isolation from religion. Religion permeates the ideal African from cradle to grave. African traditional religion, therefore, comes into play in the shaping of the African's future.66

64 John S. Mbiti, African Religions and Philosophy (London: Heinemann, 1969),108.65 Ibid.,108.66 Peter K. Sarpong, Can Christianity dialogue with African traditional religion? http://www.afrikaworld.net/afrel/sarpong.html( Accessed 03/08/2013).

Thus, African Traditional religion is part of the African's ethos and an understanding of it should

go hand in hand with Christian evangelization. Bishop Sarpong further argues,

Without trying to sound too simplistic, it can be argued that all religions are built on three major pillars: faith, morality and worship. Religion deals with belief in some higher power or being who is accepted as having some influence on devotees This conviction enables or even compels the adherents to comport themselves in their socio-cultural life in a manner they believe will please the object of their worship. Here we have moral or ethical behaviour.67

This moral behaviour among ATR adherents were more enshrined in words and rituals. In the

words of Sarpong, “In the heyday of traditional religion in Africa, the word of mouth was

considered much more sacred than the written word is now.”68 That is what religion is about.

Religion is about fidelity and conviction, not about interpretation and analysis of ideas. African

traditional religion has a message for us here. Its lack of scripture has not, in any way, meant

lack of effectiveness. Religion is to be practiced not just to be talked about. African Traditional

Religion, as said earlier, is a religion of experience and practice. The case study of some Tiv

religious practices shall be set as the base and considered as paradigms for interreligious

dialogue. The Tiv has absolute respect for human life, and series of Taboos regulates their moral

actions.

Tiv predominantly fall within Benue State but there are fragments of the people in a few

surrounding states like Nasarawa, Plateau, Cross River, and Taraba. Tiv are among the over 250

ethnic nationalities in Nigeria. They inhabit quite a substantial portion of the Middle Belt Region

of Nigeria. Extending on both sides of the River Benue in Central Nigeria, Edward Terkula Atel

argues, “Tiv covers an area of about 30,000 square kilometers and stretches from about 6˚ 30̍ to

67 Ibid., Peter K. Sarpong, Can Christianity dialogue with African traditional religion? http://www.afrikaworld.net/afrel/sarpong.html( Accessed 03/08/2013).68 Ibid.,

8˚ 10̍ north latitude and from 8˚ to 10˚ east longitude.”69 One of the physical characteristics of

Tivland is the existence of rivers Benue, Katsina-Ala, and Buruku which are sources of water

supply and fishing activities.

Most of Tivland is 2440 meters above sea level. Shagbaor F Wegh opines, “[t]he land lies

within the guinea savannah region with distinguishable belts of vegetation. Soils become less

sandy generally and more fertile nearer the Benue and Katsina-Ala rivers.”70 He further contends,

“the area has Temperature average between 80˚F and 90˚F,”71 indicating a very high temperature

level.He asserts, “ Tiv area has a tropical climate with two clearly marked seasons. Wet season

begins from April and extends to early October, and dry season begins from October to Match.”72

The Benue valley which Tiv occupy is fertile land for agriculture which explains why the

people are both commercial and subsistence farmers who grow different types of crops like

cereals, citruses, and tuber producing plants thus earning them the appellation, “food basket of

the nation.” Cropping is usually done during the wet season but Tiv are fortunate to have

different types of crops producing all year round. In other words, while some crops produce

during the wet season, others produce in the dry season. While the harvesting of one crop is

coming to an end, harvesting season of another is emerging.

Joe Holland rightly pointed out that, “Tiv acquire abundant blessing from the land which makes

them to conclude that their land is a gift from God. Many ancient human cultures had a deep

sense of the presence of the Divine mystery in the natural world.”73 In like manner, the Tiv has a

69 Edward Terkula Atel, Dynamics of Tiv Religion and Culture: A Philosophical-Theological Perspective (Lagos: Free Enterprise Publishers, 2004), 6.70 Shagbaor F Wegh, Between Continuity and Change: Tiv Concept of Tradition and Modernity (Enugu: Snaap Press, 2003), 30.71 Ibid., 30.72 Ibid., 30.73 Joe Holland, “Return to Nature: The Evolutionary Journey through Four Eras of Human Culture” (Pax Romana Center for International Study of Catholic Social Teaching, 2010), 2.

similar view. Apart from being agriculturalists, they have a positive view of the land tar. Land,

which they equate with the natural environment is a property of great value. As property, it is

not spoken of in the same way one speaks of other properties. Atel who Cites Wegh recapitulates

the importance of land to the Tiv thus:

The Tiv … do not conceive their land simply as a track of the earth on which they live. It is the land of their fathers. It is sacred land. When one considers what it took them to acquire the land – the treks, the attacks from their neighbours, then it is understandable that the Tiv are so serious about their land … and take every measure to protect the land against evil forces.74

Since the land is held as sacred, Tiv have a strong moral value that is closely connected to it.

Thus Atel maintains, “If the moral order in Tivland was good and people were happy, they

would say tar doo (the land is good). On the other hand, if the moral order was disturbed and

there was lack of harmony in Tivland, the Tiv would say tar vihi (the land has spoiled).”75 In this

sense, morality is generally connected to the land tar and unwholesome behavior is an attack on

tar.

One of the legends about Tiv has it that when God Aondo created the world, He

immanently dwelled in it with human beings but something happened which necessitated God to

become transcendent, and completely removed from the world. A woman was pounding yam,

and in the process the pestle hit the sky where Tiv believe is the abode of God. God became

angry and moved the sky further away from the earth. But Tiv believe that even though God is

transcendent, He is immanently connected with earth. They have a belief that in former times,

elders with proven track of integrity communicated with God. Wegh insists, “[f]or, instance,

when there was intense rainfall with storm, thunder (idyuran) and lightening (inyiagh), such an

elder would come out of his hut to implore God for calm, and God would immediately heed.”76 74 Edward Atel, Dynamics of Tiv Religion and Culture: A Philosophical-Theological Perspective, 20.75 Ibid, 21.76 Wegh, Between Continuity and Change: Tiv Concept of Tradition and Modernity, 62.

Again, “if it was raining heavily in a particular locality, an elder would direct the youngest male

child who was innocent and pure because he had never slept with a woman to throw a burning

charcoal into the rain to stop it, and so the rain stopped.”77 In considering how God responded to

their plight, “ Tiv are quick to conclude that Aondo is not remote from them.”78 The Tiv’s

understanding of God’s proximity connects with the Catholic notion of sacramentality which

teaches that God dwells in and through nature.

Tiv have a strong value of living in harmony among themselves and their neighbors. The

orya, head of the home has the responsibility to ensure that there is peace and order in the

compound and other neighboring compounds. When Tiv elders today look at western education

and modernization and the negative impact they bring on Tiv traditional customs and values,

they lament that tar vihi, the land has spoilt. The expression, “ to sôr tar repair the land is used

when Tiv elders administer justice to their people followed by a religious rite.”79 Most Tiv

anthropologists refer to this concept as moral regeneration, but suffice to mention here that it also

refers to physical repair of broken infrastructure.

Tiv had a collective sense of farming and hunting as well as roofing of their thatch

houses. When people went hunting, those who were unlucky and caught nothing got a share from

those whose luck shone. Wegh argues, “[t]he practice of ihyumbe, exchange labor whereby

members who enrolled in the group, supplied their labor in turns was a common practice in

Tivland that was very helpful in assisting weak members of the community.”80 If this practice is

given a Christian baptism, it correlates with what Kelly says that, “in eternity the gifts of the

Spirit, which are here distributed differently to different individuals, will be the common

77 Ibid.78 Ibid.79 Ibid., 14.80 Ibid., 16.

property of all, and each of the saints will find his own deficiencies made up by the virtues of

others.”81 In this way, those who would ordinarily not have had the opportunity of acquiring a

large farm, became privileged owners as a result of this communal practice. This is one of the

traditional practices that need to be reinvented in Tivland, and most especially in Ecclesia

communities.

Tiv society had very high moral standard. For, instance, adultery was a serious crime that

was handled with seriousness. Tiv understand adultery as sexual intercourse between a married

man and a married woman who is not his own wife. On the other hand, adultery is a sexual

intercourse between a married woman and a man who is not her own husband. When a case of

adultery was known and was taken to the Council of Elders in Tiv society, the adulterer was

compelled to the elders for breaching an ancestral law on marriage and sexual conduct. In

addition, the adulterer had to symbolically dress up the woman whose nakedness he had seen

during the adulterous sexual intercourse. Akpenpuun Dzurgba contends, as a punitive measure,

“He brought the cloth called ityoakpem which was handed to the oldest elder, and the woman

was dressed in public view of those present at the court ate jir.82

The fine of a female adulterer was a female chicken. Secondly, the husband personally

took his wife to her parents whose responsibility it was to discipline their daughter for gross

misconduct. The parents, their children, the son-in-law sat together and held a meeting under

closed door. The father was the chairman who directed and facilitated the discussion. At this

sitting, “[t]he son-in-law presented his case by narrating the story of his wife’s infidelity stating

the events or the times or periods the wife committed adultery after which the wife was called

81 J. N. D. Kelly, Early Christian Creeds Third Edition (New York: David McKay Company Inc., 1972), 392. 82 Akpenpuun Dzurgba, The Tiv and Their Culture (Ibadan: John Archers, 2011), 68-69.

upon to respond to the husband’s accusations.”83 This also shows even before the advent of

Christianity, Tiv society already knew and practiced forgiveness. This is because if the wife was

found guilty, “she would express remorse before her parents and the entire family by apologizing

to the parents and her husband with a promise that she would stop misbehavior. The family

problem was peacefully resolved and reconciliation achieved.”84 In some cases, “when an

adulterer was unable to pay the fine, s/he was sent to prison.”85

Tiv had very high regard for virginity. In classical Tiv society, the integrity of the family

in general and of the girl was measured by the virginity of the newly married woman. Tiv did not

expect their daughter to have sex before marriage. In every marriage, the husband expected his

wife to be a virgin, that is, someone who had not had sex before. On the first night of the

marriage, “it was expected that the husband was going to be the first person to have sex with the

new wife. The following morning, the husband’s parents were usually curious to find out if the

woman was a virgin or not. The parents of the husband would very happy if the new wife was

found to have been a virgin, but they would become cold if she was not.”86

The first night’s experience was important also to the parents of the woman who had just

got married. The joy of her marriage would be complete if the news was received on the

testimony of her husband that she was a virgin. They waited anxiously for this news that was

sent in a symbolic way. After a few days, the parents would receive a cloth from their son-in-

law. They would inspect the cloth anxiously. If they saw a hole made at the center of the cloth,

the message was that their daughter was not a virgin, and the mother would weep profusely. She

83 Ibid., 70.84 Ibid., 70-71.85 Ibid., 150.86 Akpenpuun Dzurgba, On the Tiv of Central Nigeria: A Cultural Perspective (Ibadan: John Archers, 2007), 112-113.

expressed deep grief because people in the community would see her as having failed in her duty

as a good mother. She had failed to protect her daughter from being spoiled by bad men. On the

other hand, the cloth without a hole implied that the mother had been successful in protecting her

daughter’s virginity. Akpenpuun Dzurgba affirms, “[t] his mother would burst into laughter and

would begin to dance and sing happily. This shows that virginity and virgins were important

aspects of the institution of marriage in Tiv society.”87

It was believed that virginity had positive influence on unity, harmony, stability and

peacefulness of the marriage. Virginity increased mutual goodwill, understanding, tolerance,

trust, and cooperation. It sustained mutual love and caring. It facilitated integration and blending

in body and spirit. The couple becomes emotionally attached to each other. All these were

attributed largely to the fact the woman got married a virgin. Thus, “Virginity was seen as the

basis for marital faithfulness and obedience on the part of the woman. These benefits doubled if

the husband also was someone who had not had sex before marriage.”88

Tiv also frowned at immoral acts like incest. Incest is an illegal sex between close

relations. All blood relations within the extended family are not allowed by cultural ideals and

religious laws to engage in sexual activity and childbearing. When two close relations engage in

sexual relationships, “the guilt is cleansed by offering a burnt sacrifice which signifies that the

act of incest has been burnt and the dignity of their sexual status is restored lawfully and

morally.”89

Barriers to ethical relation between Christianity and other religions

87 Ibid., 113.88 Ibid., 133.89 Ibid., 116.

Christian moral claims need not be necessarily placed as superior in dialogue with other religious

traditions. The greatest enmity of dialogue between Christian and non-Christian religious

tradition is the idea of monotheism and fundamentalism. As a monotheistic religion, Christianity

tends to exclude other religious belief systems as idolatrous and animistic. Inclusive religious

pluralism becomes a diminish idea in the face of this understanding. This notion is all embracing

and covers most aspects of religious traditions on issues of intellectual, doctrinal, and moral. For

dialogue to flourish with inclusive religious pluralism, it must be freed from the Christian grip of

monotheistic notion and exclusivist attitude towards other religious traditions. An inclusive

religious pluralism is to be preferred out of these two positions.

Moreover, religious beliefs that respects polytheism does not necessarily profess faith in

many gods. In most indigenous religions, it is only an affirmation of having diverse ways of

reaching out to the supreme being-God. The experiences of the native Indian in North America,

and ATR—Tiv, are clear examples of those whose spirituality is firmly rooted in ecology. The

model of ‘reality-centeredness’90 as proposed by J. Hick must be pursued; a situation where “all

religions are oriented in different ways toward that which they view as the central reality or

divine absolute.”91 Moreover, Ward M. McAfee attests, “Indian theologian relates that authentic

religion capable of nurturing a reverential attitude toward the ongoing creative process of the

earth must be rooted in definite location.”92 For him, “Indigenous people tells us that their

ancestors considered human beings as co-inhabitants with the other creatures sharing their sacred

locations rather than as master species commissioned to reshape the natural order.”93 They had

90 Jacques Dupuis, S.J, Christianity and the religions: From confrontations to dialogue (Maryknoll, New York: Orbis books, 2002), 79.91 Ibid., 79.92 John B.Cobb Jr. and Ward M. McAfee, (Editors), The Dialogue comes of Age: Christian Encounters with other Traditions (Minneapolis: Fortress Press, 2010), 170.93 Ibid., 170.

great respect for the ecosystem-being earthly friendly in a particular location. For him, “Christian

anthropocentrism has proved extremely dysfunctional.”94 Their position criticizes the Christian

human-centeredness. They are more at home “with the idea of God as a ‘great spirit’ (divine

absolute) that is not monopolized by any group.”95 Indigenous person's religion is not exclusive

in orientation. They recognized that each group has contact with this ‘great spirit’ in their

respective location/sacred places. Their religion is down-to-earth, maintaining what some refer to

“cosmic consciousness.”96 Their religion is more experiential rather than word-oriented and

intellectual.

In order to properly interpret moral paradigm in religious pluralism, there is a greater

need to make some necessary shift in theological positions. It is these shifts in theological

positions that will guarantee meaningful, fruitful engagement in interreligious dialogue. Of great

importance, these shifts must be based on total openness and trust among the dialoguing parties.

This will provide the base for true Love, human dignity and other ethical considerations that will

enhance humanity, and foster unity and oneness among the different religious groups.

Conclusion/suggestions

In Religious pluralism, all religious participants have equal rights. It discourages any sense of

own superiority or negative attitudes towards others. It encourages respect for others; and it’s

willing to collaborate with others in the bid of promoting human good. It is willing to encourage

diversity, thereby creating a sense of respect for all religious affiliations. This kind of respect

cuts across all aspects of religious values: intellectual, doctrinal, and moral. Thus all religious

traditions must be seen in the light of fulfilling God’s plan for salvation among humans.

94 Ibid., 170.95 Ibid., 170.96 Ibid., 172.

For true interreligious dialogue to flourish in a pluralistic world there is a need for all

parties to imbibe the spirit of open mind and a welcoming spirit. Fundamentalist tendencies must

be avoided in all forms and shapes. Fundamentalism, especially of Christianity, according to

Michael Fitzgerald, insists, “on uniformity of belief within the ranks and separation from others

whose beliefs and lives are suspects.”97 This ‘close mentality’ must be dislodged in order to pave

way for true interreligious dialogue. Their mentality of “demonstrating that their truth is

absolute, self-contained, immune from error,”98 is inimical to the spirit of interreligious dialogue

in a pluralistic world. Elochukwu Eugene Uzukwu, commenting on this negative tendency, uses

Igbo aphorism to buttress his point that nothing is absolute. He concludes, “Whenever

something stands, something Else will stand beside it. Nothing is absolute. I am the truth, the

way and the life would be called blasphemous or simply absurd for is it not well known that a

man may worship Ogwwugwu to perfection and yet be killed by Udo.”99 It is here that the

‘cultural linguistic approach’ of Lindback becomes appropriate. He argues, “that a cultural-

linguistic approach is compatible with strong and not only weak positions on unsurpassability,

interreligious dialogue, the salvation of non-Christians, and the propositional truths of religious

affirmation.”100 Lindbeck work hard to “justify the theory of cultural-linguistic method in the

context of proportional and experiential-expressive method to explain the nature of doctrine.”101

That the idea of absolutism in religion is no longer feasible in our modern world. Religious truths

must based on particular cultural relativity.

97 Michael L. Fitzgerald &John Borelli, Interfaith dialogue: A Catholic view (Maryknoll, New York: orbis books, 2006), 172.98 Ibid., 172.99 Elochukwu Eugene Uzukwu, God, Spirit, and Human wholeness: Approaching faith and culture in West African style (Eugene, Oregon: Pickwick publications, 2012), 55.100 Lindbeck, George A. The Nature of Doctrine: Religion and Theology in a Post liberal Age (Louisville-Kentucky: Westminster John Knox Press, 2009),54.101 Ibid., 55.

Moreover, putting spirit of absolutism aside, will allow each other to learn and appreciate one

another religious traditions and values. Commenting on this, Fitzgerald &Borelli once again

attests, “there is always a need to learn from others, to receive from them, to benefit from their

values and everything that is good in their traditions.”102 They insist, “Dialogue in this spirit

helps to overcome prejudices and to revise stereotypes.”103 The question is, how can this come

about in practice among religious traditions that cherishes their exclusive positions?

Religious pluralism can become meaningful when it’s engages in true dialogue with each

other’s religious traditions—this will provide oneness of learning and teaching each other in a

dialogical mode. This is where inclusive religious pluralism becomes a vital tool. It becomes an

avenue where most religious traditions are disposed to hold each other in the highest esteem and

opens up to the other in a generosity of heart. The other is loved and accepted as the self.

However, this union must embrace all aspects of religious beliefs—intellectual, doctrinal, and

above all moral.

For dialogue and religious pluralism to survive the tide of interreligious dialogue, it must

make the necessary shift in order to accommodate the “others”. This encounter must be based on

respect, openness, and positive acceptance of the others which is the basis of inclusive religious

pluralism. Inclusive religious pluralism, allows the spirit of openness , hospitality, and

willingness to listen to the other. Its appreciate the interdependence of the “one” and the “other”.

The Paradigm shift from “God-centeredness” to “reality-centered”104 which started with

John Heck became the base for inclusive religious pluralism. For him, “all religions in their

102 Michael L. Fitzgerald &John Borelli, Interfaith dialogue: A Catholic view (Maryknoll, New York: orbis books, 2006), 169.103 Ibid., 169.104 Jacques Dupuis, S.J, Christianity and the religions: From confrontations to dialogu (Maryknoll, New York: Orbis books, 2002), 79.

differences are of equal value, and none has a privileged status.”105 Likewise, Paul Knitter has

suggested that “ theocentrism be replaced with “regnocentrism” or “soteriocentrism” which is

the idea that all religions share a potential as being a way of salvation for followers.”106For him,

all religions are signs of God’s presence. It was these that Jacques Dupuis, S.J, also highlights

two more important Paradigms: “ logocentrism and pneumatocentrism.”107

Logocentricism highlights the fact that the word and the human Jesus are separate. Thus,

“the word can take on multiple incarnations and be present in multiple religions.”108 He argues,

“pneumatocentrism focuses on the work of the spirit in all of human history that inspires all

authentic religions.”109 He further argues that “it will be very difficult to separate the work of the

spirit from the work of Christ, even though the work of the spirit is always active in every

generation.”110

It is from this perspective of the pneumatocentrism, that became the hallmark of my

conclusion that, moral paradigms in different religions have equal worth. They are all influenced

by the spirit; and the spirit does not discriminate in her interaction/influence. Thus, all religions

must be prepared to enter into interreligious in order to appreciate and “one” and the “other”

religious experiences.

This idea of pneumatocentrism, correlates and resonates with Hans Kung, Global

Responsibility: In search of a new world ethic,111 where he presents the need in our post-modern

and plural world for a minimum of common values, norms and attitudes, and for an ethic of 105 Ibid., 79.106 Ibid., 80.107 Ibid., 80-83.108 Ibid., 82.109 Ibid., 83110 Ibid., 83.111 See, Küng, Hans, Global responsibility: in search of a new world ethic (New York: The Continuum publishing company, 1993).

responsibility, in a double sense of accountability and concern for the truly human. He argues

that an ethical relativity in understanding the details of human life does not mean a total

relativism. He does not advocate for syncretism, but calls each religion to a self-criticism that

lead to a middle way for dialogue. Thus, he makes and supports three assertions: (1) “there will

be no survival of humanity unless there is a world ethos for the nations;” 112(2) “there will be no

peace among nations unless there is peace among the religions;”113 and (3) “there will be no

peace among the religions unless there is genuine dialogue among them.”114 In view of these

facts:

Christianity must be able to open to these other religious groups like Islam and ATR, and

learn from their moral values in a spirit of dialogue. The value of complementality of religious

traditions is vital to mitigating the seeming tension that exists among religions. Most especially,

on issues that hinges on moral which regulates the preservation of life, love of neighbour, and

general human goodness.

It is only by playing this game with these rules that religious pluralism, and interreligious

will become de jure, as against de facto position which has reigned supreme over the years.

Above all, there is a need to decolonize the mentality of the Christian church, and inaugurates a

new reevangelization process that will be hospitable and open to other religious traditions.

One caution, in carrying out these, both “absolutism” and “relativism” need to be

avoided, and plurality must be taken seriously, not just as a matter of fact but as a matter of

principle. Plurality and relativity are the basic tools for religious pluralism, and interreligious

dialogue. Thus, Dupuis argues that, “theology of religions must ultimately be a theology of the

112 Ibid., 1.113 Ibid., 71.114 Ibid., 107.

plurality of religious traditions, or religious pluralism.”115 His proposal for a theology of religions

is to cuddle an “inclusive religious pluralism”. I do agree with this position as a paradigm for

measuring moral issues among the various religious traditions. This position will enhance moral

paradigm in religious pluralism as a model for Christian interpersonal relationship with other

religions.

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