An Evangelical Proposal Summary
In their book, A Trinitarian Theology of Religions: An Evangelical Proposal, Gerald R. McDermott and Harold A. Netland construct a Trinitarian theological framework to help Evangelical Christians to Scripturally engage religions and religious others. McDermott and Netland recognize that the rise of globalization prompts the need for a proper theological framework to help understand other faiths. Theological framework is necessary for Christians to live among neighbors and friends belonging to other religious paths.
Gerald McDermott is a professed Evangelical Christian and serves as Jordan-Trexler Professor of Religion at Roanoake College. His co-author, Harold Netland (also Evangelical) serves as Professor of Philosophy of Religion and Intercultural Studies at Trinity Evangelical Divinity School in Deerfield, Illinois. This book favors practical application of Scripturally principles to guide Evangelicals in the proper methods of addressing a religiously plural world. The volume tackles Triune theology, divine revelation, conversion, Christian living, culture, and evangelism in a multi-religious world.
McDermott and Netland defines an Evangelical Christian as someone holding to six basic principles. Authority of Scripture, Jesus Christ as Incarnate Son and savior of humanity, Holy Spirit as Lord, need for …show more content…
personal conversion, the priority of evangelism, and the importance of the Christian community. In addition, the authors stress, perhaps more so than others, that an Evangelical Christian will be well versed in Trinitarian theology. As a professing Evangelical, I believe that they provided a clear and concise explanation, one that I agree with.
“Trinitarian theology of religions must be faithful to the clear witness of Scripture and the orthodox heritage of the church.” (p.9) Using a Trinitarian approach, the authors argue against inclusivism and pluralism, primarily focusing on combatting John Hick’s pluralistic approach to religion. The book could have benefitted from dissecting a wider range of pluralistic methodologies. McDermott and Netland argue that a faithful response to Jesus, as the Messiah, is to bear witness to His redemptive work on the Cross, and to show that Jesus Christ is the primary source and revelation of all truth.
The authors assert that Evangelicals have historically avoided the doctrine of the Trinity, (something I have personally noticed, especially in regards to pneumatology) while McDermott and Netland argue that it is the Trinity that distinguishes Christianity from other religions, and is the primary framework through which Christians should engage religious-others. Instead of Evangelicals focusing on religious differences, social and political matters, “[Evangelical’s] theological evaluation of other religions must use some criteria derived from Scripture and the Christian tradition.” (p.76) For McDermott and Netland, this involves viewing “revelation, conversion, Christian ethics, the relationship between culture and religion, ultimate reconciliation, and mission” (p.85) through the lens of the Trinity.
McDermott and Netland assess revelation within Christianity and without. Does God reveal Himself through other religions? Does creation provide “saving” knowledge of God? Can individuals be saved outside of Christianity? For McDermott and Netland, “saving” knowledge of God can only be found within the full revelation of the Trinity and salvation through Jesus Christ. “[non-Christian teachings and practices] cannot be direct revelations from the triune God. God is truth, and so God would not suggest ways to liberation from rebirth for a Buddha when salvation from sin and death come by the life and death of Jesus— even if both teachings have a surface similarity of “other power” to assist helpless humans.” (p.111) Salvation from sin is only found in professing belief to Jesus Christ. Everything encountered in other religions must be contrasted with the revelation of the Trinity, distinguishing differences and highlighting the fullness of God’s revelation. “Together with believers from other religions, we can defend the rights of the poor, attack sexual slavery, protect the ecosystem, and advance social justice— without compromising our respective faith allegiances.” (p.198) McDermott and Netland maintain that religious-others are our greatest allies when combatting the many societal issues presented. A point I thoroughly agree with. But there are other issues to acknowledge. Should religion only be concerned with “human improvement, love, and respect of others”? (p.126)
Sin is a legitimate problem, one that any Christian should be fully aware of. “Because Jesus Christ is the Savior, and none of the other religions preaches Jesus Christ or contains Jesus Christ, they cannot mediate salvation.” (p.160) Evangelical Christians cannot ignore that religious-others lack salvation. So yes, Christians should approach religious-others with respect, love, and understanding, seeking to help the needy, but Evangelicals still need to share the good news of Jesus Christ. Evangelicals must concern themselves with the “The Great Commission”, making disciples of all men through conversion and life conversion. Historically, conversion has been a primary concern for Evangelicals, life teaching and transformation has not. This is one of many areas where religious-others can help Christians. “Their criticisms of Christian moral teaching have helped Christians reexamine both the connection between the two kinds of theology [moral and dogmatic] and the shape of each.” (p.204) Criticism from other religions should be encouraged, as criticism can help Christians reevaluate the most effective methods to teach proper living.
The relation of culture to religion can make this dynamic difficult, blurring the lines between what is acceptable cultural living, and what disrupts the relationship between God and man. I have personally encountered this problem, as my church has over thirty-five countries represented. Each person comes from a rich and distinct culture, growing up with distinctive ways of worshiping God. “we suggest that the most significant question in such cases is not whether a given term or practice is religious or cultural but rather whether its adoption facilitates or hinders individuals or communities in becoming mature disciples of Jesus Christ.” (pp.210-211) Followers of Jesus Christ recognize that the Trinity transcends culture, and believers are to be aware of cultural practices that hinder one’s relation to God. I agree with their assessment of the relationship between culture and religion. “we have three obligations with respect to followers of other religions: (1) make disciples of religious others, (2) love religious others, and (3) treat religious others the way we would want to be treated by them.” (p.270) Evangelicals cannot ignore evangelism, but must approach interreligious conversion and dialogue responsibly and with respect.
McDermott and Netland warn that manipulative and coercive tactics are unbiblical, and should be avoided, as attempting to persuade religious-others can be seen as “an inappropriate assertion of power.” (p.290) We, as Evangelical Christians, need to love others, approaching them as we would like to be
approached. I have personally encountered some of the issues discussed within this book, such as some Evangelical’s primacy of conversion, and others unwillingness to participate in inter-religious dialogue. I have struggled to willingly convert religious friends, believing that it is their choice to make. McDermott and Netland have persuaded me to use a Trinitarian theological framework to engage religious-others in conversion, friendship, and respect.
Gerald McDermott is a professed Evangelical Christian and serves as Jordan-Trexler Professor of Religion at Roanoake College. His co-author, Harold Netland (also Evangelical) serves as Professor of Philosophy of Religion and Intercultural Studies at Trinity Evangelical Divinity School in Deerfield, Illinois. This book favors practical application of Scripturally principles to guide Evangelicals in the proper methods of addressing a religiously plural world. The volume tackles Triune theology, divine revelation, conversion, Christian living, culture, and evangelism in a multi-religious world.
McDermott and Netland defines an Evangelical Christian as someone holding to six basic principles. Authority of Scripture, Jesus Christ as Incarnate Son and savior of humanity, Holy Spirit as Lord, need for …show more content…
personal conversion, the priority of evangelism, and the importance of the Christian community. In addition, the authors stress, perhaps more so than others, that an Evangelical Christian will be well versed in Trinitarian theology. As a professing Evangelical, I believe that they provided a clear and concise explanation, one that I agree with.
“Trinitarian theology of religions must be faithful to the clear witness of Scripture and the orthodox heritage of the church.” (p.9) Using a Trinitarian approach, the authors argue against inclusivism and pluralism, primarily focusing on combatting John Hick’s pluralistic approach to religion. The book could have benefitted from dissecting a wider range of pluralistic methodologies. McDermott and Netland argue that a faithful response to Jesus, as the Messiah, is to bear witness to His redemptive work on the Cross, and to show that Jesus Christ is the primary source and revelation of all truth.
The authors assert that Evangelicals have historically avoided the doctrine of the Trinity, (something I have personally noticed, especially in regards to pneumatology) while McDermott and Netland argue that it is the Trinity that distinguishes Christianity from other religions, and is the primary framework through which Christians should engage religious-others. Instead of Evangelicals focusing on religious differences, social and political matters, “[Evangelical’s] theological evaluation of other religions must use some criteria derived from Scripture and the Christian tradition.” (p.76) For McDermott and Netland, this involves viewing “revelation, conversion, Christian ethics, the relationship between culture and religion, ultimate reconciliation, and mission” (p.85) through the lens of the Trinity.
McDermott and Netland assess revelation within Christianity and without. Does God reveal Himself through other religions? Does creation provide “saving” knowledge of God? Can individuals be saved outside of Christianity? For McDermott and Netland, “saving” knowledge of God can only be found within the full revelation of the Trinity and salvation through Jesus Christ. “[non-Christian teachings and practices] cannot be direct revelations from the triune God. God is truth, and so God would not suggest ways to liberation from rebirth for a Buddha when salvation from sin and death come by the life and death of Jesus— even if both teachings have a surface similarity of “other power” to assist helpless humans.” (p.111) Salvation from sin is only found in professing belief to Jesus Christ. Everything encountered in other religions must be contrasted with the revelation of the Trinity, distinguishing differences and highlighting the fullness of God’s revelation. “Together with believers from other religions, we can defend the rights of the poor, attack sexual slavery, protect the ecosystem, and advance social justice— without compromising our respective faith allegiances.” (p.198) McDermott and Netland maintain that religious-others are our greatest allies when combatting the many societal issues presented. A point I thoroughly agree with. But there are other issues to acknowledge. Should religion only be concerned with “human improvement, love, and respect of others”? (p.126)
Sin is a legitimate problem, one that any Christian should be fully aware of. “Because Jesus Christ is the Savior, and none of the other religions preaches Jesus Christ or contains Jesus Christ, they cannot mediate salvation.” (p.160) Evangelical Christians cannot ignore that religious-others lack salvation. So yes, Christians should approach religious-others with respect, love, and understanding, seeking to help the needy, but Evangelicals still need to share the good news of Jesus Christ. Evangelicals must concern themselves with the “The Great Commission”, making disciples of all men through conversion and life conversion. Historically, conversion has been a primary concern for Evangelicals, life teaching and transformation has not. This is one of many areas where religious-others can help Christians. “Their criticisms of Christian moral teaching have helped Christians reexamine both the connection between the two kinds of theology [moral and dogmatic] and the shape of each.” (p.204) Criticism from other religions should be encouraged, as criticism can help Christians reevaluate the most effective methods to teach proper living.
The relation of culture to religion can make this dynamic difficult, blurring the lines between what is acceptable cultural living, and what disrupts the relationship between God and man. I have personally encountered this problem, as my church has over thirty-five countries represented. Each person comes from a rich and distinct culture, growing up with distinctive ways of worshiping God. “we suggest that the most significant question in such cases is not whether a given term or practice is religious or cultural but rather whether its adoption facilitates or hinders individuals or communities in becoming mature disciples of Jesus Christ.” (pp.210-211) Followers of Jesus Christ recognize that the Trinity transcends culture, and believers are to be aware of cultural practices that hinder one’s relation to God. I agree with their assessment of the relationship between culture and religion. “we have three obligations with respect to followers of other religions: (1) make disciples of religious others, (2) love religious others, and (3) treat religious others the way we would want to be treated by them.” (p.270) Evangelicals cannot ignore evangelism, but must approach interreligious conversion and dialogue responsibly and with respect.
McDermott and Netland warn that manipulative and coercive tactics are unbiblical, and should be avoided, as attempting to persuade religious-others can be seen as “an inappropriate assertion of power.” (p.290) We, as Evangelical Christians, need to love others, approaching them as we would like to be
approached. I have personally encountered some of the issues discussed within this book, such as some Evangelical’s primacy of conversion, and others unwillingness to participate in inter-religious dialogue. I have struggled to willingly convert religious friends, believing that it is their choice to make. McDermott and Netland have persuaded me to use a Trinitarian theological framework to engage religious-others in conversion, friendship, and respect.