The Changing Face of Pluralism

How in the world am I going to see

You as my brother not my enemy?

Coldplay Everyday Life

In his excellent halt vs. help article (see here), Chapell says that the common enemy that should unite all Christians is pluralism. Unfortunately, he doesn’t give a clear definition, however, the late John Stott, gave one that I’m sure captures Chapell’s concerns: “Pluralism affirms that every ‘ism’ has its own independent validity and has a right to our respect. It, therefore, rejects Christian claims to finality and uniqueness, and condemns as sheer arrogance the attempt to convert anybody (let alone everybody) to what it sees as merely our opinions.”[1]

The problem, ironically, is that this is a “halt” definition and the new “help” perspective is focused more on co-existence rather promoting all truth claims as equal. For example, I went to Harvard’s site, thepluralismproject.org—not expecting to agree—and was surprised. Take a look at their four-part definition:

“First, pluralism is not diversity alone, but the energetic engagement with diversity. Diversity can and has meant the creation of religious ghettoes with little traffic between or among them. Today, religious diversity is a given, but pluralism is not a given; it is an achievement. Mere diversity without real encounter and relationship will yield increasing tensions in our societies.

Second, pluralism is not just tolerance, but the active seeking of understanding across lines of difference. Tolerance is a necessary public virtue, but it does not require Christians and Muslims, Hindus, Jews, and ardent secularists to know anything about one another. Tolerance is too thin a foundation for a world of religious difference and proximity. It does nothing to remove our ignorance of one another, and leaves in place the stereotypes, the half-truths, the fears that underlie old patterns of division and violence. In the world in which we live today, our ignorance of one another will be increasingly costly.

Third, pluralism is not relativism, but the encounter of commitments. The new paradigm of pluralism does not require us to leave our identities and our commitments behind, for pluralism is the encounter of commitments. It means holding our deepest differences, even our religious differences, not in isolation, but in relationship to one another.

Fourth, pluralism is based on dialogue. The language of pluralism is that of dialogue and encounter, give and take, criticism and self-criticism. Dialogue means both speaking and listening, and that process reveals both common understandings and real differences. Dialogue does not mean everyone at the “table” will agree with one another. Pluralism involves the commitment to being at the table— with one’s commitments.”

—Diana L. Eck, Harvard Professor of Comparative Religion and Indian Studies and head of the Pluralism Project, 2006

Again, I was surprised to agree with all four parts of their proposal. In a world where some blow others up for not sharing their beliefs or gun them down for reasons that are often unclear, we need a global commitment to being at the same table. As Archbishop of Canterbury Justin Welby recently said, “I think we have become addicted to an abusive and binary approach to political decisions: ‘It’s either this or you’re my total enemy’…Within an environment where we’ve seen the biggest rise in hate crime, and particularly anti- Semitic crime and Islamophobic* crime… the amplification given by social media makes it extraordinarily dangerous to use careless comments.”[2]

Avoiding careless comments (e.g. “Islam hates us.”) and being in relationship with others who look and believe differently than we do helps us learn to listen deeply, grow in understanding and empathy, and treat others with gentleness and respect. Eck’s four-part definition above does not require Christians to abandon the exclusivity of Christ; that is, the uniqueness and the finality of his claims. Several years ago, as a young pastor in Willow Grove, PA, we developed core values and one of them was related to our posture toward pluralism. Notice how it has survived the changing face of pluralism, yet still retains a wise hand-in-hand relationship between “help” and “halt”: We extend a loving embrace to all people but not all ideas and behaviors.

In reflecting on the above, here are five takeaways:

  • Be aware of changing definitions and, in this instance, don’t assume all ideas related to pluralism are bad.
  • A commitment to being at the same table with other human beings that look and believe differently is consistent with a robust, biblical faith. We are called to be peacemakers (Matthew 5:9) and, unless it is impossible or unsafe to do so (Romans 12:18), we should promote and welcome—even alongside other peace-loving Muslims—the Peace Train (see below). As flames of a fire flicker upward, straining toward the stars, so our peace-making efforts are ultimately acts of worship offered to our Triune God.
  • Truth by its very nature is exclusive. A hammer is not a nail is not a reciprocating saw. Similarly, Christianity is unique; it is not the same or equal with other religions. The Bible teaches that although there may be many roads to Jesus, there is only one way to God (John 14:6). Jesus is both God and the final word (Hebrew 1:1-2). As the “Prince of Peace,” he says: “Come to me, all of you who are weary and carry heavy burdens, and I will give you rest. Take my yoke upon you. Let me teach you, because I am humble and gentle at heart, and you will find rest for your souls. For my yoke is easy to bear, and the burden I give you is light.” (Matthew 11: 28-30, NLT)
  • Jesus calls all true believers to “make disciples” (Matthew 28:18-20). Evangelism (e.g. trying to convert someone) is not arrogance; it’s obedience and sharing a gift of inestimable value with anyone who will listen. In following Jesus in this area, however, we must remember that:
    • Only God can change the human heart (John 6:44, Acts 16:14).
    • Non-violence, love, unity, and civility are God’s ONLY approved methods of fulfilling the Great Commission (Matt. 26:52, John 13:35 & 17:21, 1 Peter 3:15).
  • Regardless of how others respond to the gospel, we should “seek the peace and prosperity of the city… Pray to the LORD for it, because if it prospers, you too will prosper” (Jeremiah 27:9). As a friend reminded me this week, “The culture around us fares better when we bless it with our influence and contribute our giftings to it, rather than avoiding it.”

* BTW, Christophobia is also a thing—see here.

[1] John Stott, The Radical Disciple (Downers Grove, IL: IVP, 2010), 19.

[2] “Archbishop of Canterbury Justin Welby tells Boris Johnson: You’re pouring petrol on divided Britain” October 27 2019, 12:01am, The Sunday Times.