LAWS PUBLISHING

FACING THE PROBLEM AND CHALLENGE

OF RELIGIOUS PLURIALISM

A BRIEF LOOK AT MODERN AMERICA

JIM LAWS

As one surveys the scenes of modern day America, he sees a wide variety of religious standards and views. One could easily say our society has become a pluralistic society religiously in that there has developed such a wide variety of different forms of religion. Not only are there many different forms of denominationalism found in our land today, but there are many different religious systems, which are contrary to Christianity. In other words, the individual seeking answers to the important questions of life, will find many alternatives to Christianity complicating his search for truth. Many of these alternatives are religious, while others are not strictly religious, since they offer no belief in God or the supernatural. For instance, some systems deny the validity of religion altogether, yet still offer an explanation regarding the existence of our world and man himself. Consider the various forms of atheism, agnosticism, and skepticism, though not considered religious in nature, have their own explanation for the world and man. Marxism, with its descendant of modern Communism and its public devotion against all religions, presents a strong challenge to Christianity. Marxism with its various forms subjugates many more than espouse Christianity. Other systems are very secular in their nature, refusing to recognize God, or have any formal worship, yet they take on a type of quasi-religious nature in that they are well-organized; promote their views, both verbally and by the printed page, making them very evangelistic in their world view. One of the most challenging and most clearly non-Christian philosophies is secular humanism. This philosophy is promoted and advocated by scores of scientists, educators, and national leaders of our day. Humanism in its philosophic approach starts and ends with man, attempting to address the crucial questions of man and his origin. As indicated in the Humanist Manifest I (1933), and later the Humanist Manifest II (1973), secular humanism has well-organized beliefs, goals, and pre-suppositions. Humanism is as an example of an ever-growing list of quasi-religious, secular-type movements.

We, indeed, have become a pluralistic, religious society. Observe the cults that have a foothold in our land and in the minds of so many people. Generally speaking, a cult may be viewed as a group with an irrational, obsessive view. The term cult came to everyone's attention in November 1978, when unbelievable horror was discovered, as the followers of Jim Jones had committed suicide in Guyana, South America. We ask, "How could such a thing happen?" Jim Jones had very effectively replaced the Bible with his one-man brand of teaching, and the people believed him. There are other Pseudo-Christian cults in America today, that is, cults who claim to be Christian and claim a belief in the Bible. There are, what might be termed, oriental cults, which have their bases in Oriental or Eastern philosophy. These cults would include the Hare Krishna movement (or Krishna consciousness), the Divine Light Mission, Transcendental Meditation, Yoga, Zen, and many others. Additionally there are New Age cults, sometimes referred to as the Human Potential movement. Groups, such as these, combine Eastern philosophy with Western humanism mixed with the occult to teach man has evolved physically in the first stage of life as an animal. They claim we now are standing on the brink of a new age, the age of Aquarius, an age man in which man will continue his spiritual evolvement to achieve his own divine nature.

The list of religious views in our society goes on and on. The vast variety of religious outlooks and perceptions is almost bewildering. These religious concepts define the term "religious pluralism". Pluralism makes the road for the honest truth-seeker very difficult. He has the all-important task of distinguishing between the truth that makes men free from the guilt of sin; making a difference for man in eternity, from the many, different elements of error, masquerading as truth in our society. What is the Christian's response in light of such religious pluralism? This research will answer that important question. It does so by looking at three important areas. The first section of this research deals with the definition of Christianity. The second section reveals important matters to be considered, when attempting to understand the religious viewpoint of another. The third section offers suggestions to evangelize those involved in religious error.

WHAT IS CHRISTIANITY?

One might think the question, "What is Christianity" to be a simplistic one. However, consider the conflicting, religious views claiming to be “Christian” just in the western world. Obviously, they all cannot be considered "Christian." The same may be said for the term "religion,” which is used by so many. The term itself is a very comprehensive one that includes a host of various forms of worship, ceremonies, and outward conduct. However, people may be very religious and still not be pleasing in the sight of God. Notice the Lord's statement regarding the worthless worship of the Pharisees from Matthew 15:7-9, or Paul's statement regarding his prior life of persecuting the church while in the Jewish religion. (Gal. 1:13). Paul's desire was for his Jewish brethren to be saved, an indication they were not (Rom. 10:1). Paul admitted his brethren had a zeal for God, but it was not according to knowledge (Rom. 10:2). His point: the Jews did not know god’s requirements to be acceptable in His sight. It is abundantly clear one can be religious and still not be pleasing and acceptable in the sight of God.

In an effort to be precise in the matter, consider the nature of biblical Christianity.

(1) Christianity is that system of faith, which affirms truth does exist objectively and is knowable (Psalm 31:5; John 1:17; 8:32; 14:6; 14:17; Rom. 2:2). To say truth exists is to say it has its own objective existence. To say truth is knowable is to say the honest truth-seeker can identify truth and make the appropriate application. Christianity is not subjective regarding truth, as are other religious systems.

(2) Christianity is that system of faith, which affirms the existence of the one true God of heaven and earth (Gen. 1:1; Neh. 9:6; Psalm 147:4, 5; Jer. 23:23, 24; Psalm 33:8, 9; James 1:17; 1 Peter 4:9). It affirms man can come to know of God and His existence. This does not mean man will know everything about God, but man can know God.

(3) Christianity is that system of faith, which affirms the Bible, both Old and New Testament, is the divinely-revealed will of God to man (Rom. 10:17; 1 Thess. 2:13-15; 2 Tim. 3:16, 17). It affirms the Bible, ultimately being authored by God the Holy Spirit, is fully and completely inspired, and is the authority for man to follow in all matters pertaining to life and godliness. Therefore, whatever the Bible teaches regarding man, sin, salvation, heaven and hell is always right and never wrong. This means man must go to the Bible to learn what God would have man to do to be pleasing in His sight, that is, to receive the blessings God has in store for man.

(4) Christianity is that system of faith, which affirms Jesus of Nazareth, as revealed in the Bible, is the Christ, the Savior of the world (John 1:1, 2, 14, 18). This divine system of faith teaches salvation is to be found only in Christ, and man has access to God only through Christ (John 14:6).

(5) Christianity is that system of faith, which affirms man is the creation of God with freedom to make ethical decisions, and that God will hold man morally responsible for those decisions. (Gen. 1:27; Isa. 45:12; Psalm. 139:14).

(6) Christianity is that system of faith, which affirms all men (except Jesus the Christ) have freely chosen to commit sin, that is, to transgress God's divine law, the Bible (specifically for us today, the New Testament), and that sin (transgression of divine law) separates man from God in which spiritual relationship is not possible (Gen. 3:16-19; Rom. 3:11-12, 23).

(7) Christianity is that system of faith, which affirms all men may be reconciled to God, that is, regain the spiritual relationship lost through sin through Jesus Christ (Eph. 1:3, 7). By man's freewill obedience to the gospel of Christ, righteous God and sinful man may be in fellowship once again (Matt. 1:21; Mark 16:16; Acts 2:38; 22:16; Rom. 1:16).

(8) Christianity is that system of faith, which affirms God has revealed in the Scriptures the way God and man can maintain their fellowship with one another, both in life and in man's proper worship of God in the church, the kingdom of God. The scriptures are the complete guide for life and godliness (2 Tim. 3:16, 17; 2 Peter 1:1-3; Jude 3; Rev. 22:18, 19).

(9) Christianity is that system of faith, which affirms God will one day judge the world by His Son, Jesus Christ, blessing the righteous with eternal life and rendering to the wicked eternal condemnation (John 12:48; Matt. 12:41-42; Acts 17:31).

Though these combined matters are not meant to be an exhaustive definition, one can simply state what Christianity affirms and thus know the meaning of true Christianity. Further one can understand this important aspect about Christianity: Christianity does not result from mere human opinion, but is divine in origin. Christianity is a unique system of faith and can be identified by what the Bible, specifically the New Testament, affirms. This means it is not the blending of cultural precepts into one system, but rather, stands on its own objectively, as a religious system of faith. To say it another way, Christianity is not an "I feel good about my religion--therefore it is a "Christianity-type” of religion. Christianity is not merely a religion - it is the one true religion of God. It is not mere ethics, although it includes ethics. It is not mere benevolence, although it includes benevolence. Christianity is the religion of biblical authority; i.e., it is the one religion authorized by the New Testament.

SOME IMPORTANT MATTERS TO LOOK FOR IN UNDERSTANDING A RELIGIOUS SYSTEM

Such a simple and to the point definition of Christianity, helps us to evaluate other world religions.

First, in understanding other religious positions one should carefully consider what that religious system teaches regarding truth and knowledge. Eastern religions almost take pride in the illogical approach they have. This has also come to be the case with some claiming to be "Christian." In mystical religions knowledge passes all distinctions and perceives the oneness of all things. Rational thought is no ally in the mystic's quest for absolute truth, they say. In such a view, religious knowledge is ultimately intuitive and private. In some views it is the result of the direct encounter with the divine and cannot be expressed in intelligible terms. Rational investigation into the claims of the mystic is futile, he claims.

Christianity, on the other hand, is not an illogical, irrational system; rather, it is based on the objective revelation of truth from God as its divine authority. For that reason one may read and understand from the Scriptures the great thoughts of God; he may reason about them, argue for them to others, and convince others of their truth-value. It teaches all may come to know and understand the will of God for their lives by a study of the Scriptures (Acts 17:11; 1 Thess. 2:13-15). One may know objectively what is right from what is wrong ethically. One can know if his life is pleasing in the sight of God or not. He can know God will hold each one morally responsible for what they freely choose to do. Each one can know his eternal destiny by carefully studying God's word, the Bible. The only way one can prevent slipping into religious error is by faithfully following what the Bible teaches. With other systems that fall into the subjective camp, one is at the mercy of the individual and his teaching, whereas with Christianity everyone's teaching is to be compared to the Scriptures for doctrinal accuracy. (Acts 17:11).

Second, in evaluating a religious position one should consider carefully what that religious system teaches regarding the nature of God. The concept one holds regarding God and His nature will in a large measure influence every other aspect of that religious system. Consider carefully Paul's handling of this point in Athens. While there he became greatly distressed at the sight of numerous, pagan temples and altars. Being touched by their idolatry, as well as, their reverence for the gods of Greece (deisidaimonesterous- superstitious, Arnt-Gingrich, p. 172), he began his great discourse on the nature of the one, true God of heaven. In this discussion we find a number of important elements of true religion. Notice Paul mentioned "what" they worshipped, rather than "who" they worshipped (using the neuter pronoun, v. 23, translated "the one whom" NKJV). His point was the Athenians were worshipping something unknown to them, which is a reference to their lack of knowledge of truth. First, he reasoned that God is the creator by observing evidence found in the natural world. (Acts 17:24-26). Paul asserted God made the world and He is Lord of the world. This reference to God's creative work and His sovereignty was no doubt far different from the Greek concept of their idols. Jehovah God is not limited by man-made temples, nor is He served with human hands, as if he needed anything (v. 24, 25). His appeal to natural revelation (the great revelation of God revealed in nature itself), as an argument for recognizing the sovereignty of the one true God of heaven and earth, is a powerful one. Further, Paul reasoned that God is personally involved in human history. He stated God made from one blood all nations of men, a reference, both to the creation of the first man, Adam, as well as, God's work in making the nations of men, who inhabit the earth. He did so by miraculously creating man and providentially developing men into nations. Paul then declared God "hath determined the times before appointed and the bounds of their habitation", referring to the periods in which nations rise and fall, as well as, the territory they occupy (v. 26). Second, Paul boldly stated God is near to man (Acts 17:27-29); in fact, He is near enough to be known by the Athenians. The Athenians were worshipping something unknown, while the one true God can be known. He has revealed Himself, so that man would seek Him, that is, He so-loved man that He wants to have a relationship with man. Third, God will judge the world and, therefore, demands repentance (Acts 17:30-31). At this juncture in his discourse, Paul offers the Athenians hope. The time for worshipping false images made of stone, metal, and wood is over. His use of the phrase "but now" indicates that a new day has come (v. 30). God is calling all men to repent, as this period of time will one day end with the final judgment of all (v. 31) by "that man whom he hath ordained" referring to Jesus who himself will preside over the judgment (See Matt. 25:31-46). All men will be judged by the word of Christ, even though they may be ignorant of it (John 12:48); hence the great need to evangelize the world.

Paul taught a number of important matters regarding who God is and what He expects. God is the one God of heaven and earth, and He has revealed himself to man and is, therefore, knowable. He is the creator, the sustainer, the Lord over the world. He is unlimited in His attributes, that is, He does not have needs, as does man for his continued existence. He is a personal God, who loves his creation. His infinite love is demonstrated by caring for man providentially and spiritually by sending Christ; thereby making a relationship with God possible. He holds man accountable for what he freely chooses to do; urges man to repent and prepare for the day of judgment, which all will face.

Third, in evaluating a religious position, one should consider carefully what that system teaches regarding worship. The concept of worship revealed to man in the Scriptures is far superior to man-made worship ideas of our day. Biblical worship is reverent devotion and allegiance pledged to God, as only the God of the Bible is worthy of worship. Biblical worship means divinely authorized worship one practices to expresses that reverence. Abraham built altars to the Lord, calling upon his divine name (Gen. 12:8; 13:18). God established the form and principles of worship for the Israelite people (Ex. 25-31). Even though they had been given a pattern to worship God, after occupying the land of Canaan, they began to adopt many of the pagan practices of the people around them. In time God's people lapsed into idolatry. God condemned their sinful condition by sending His preachers of righteousness or prophets to instruct them in living and worshipping as God desires. New Testament worship in the first century church was characterized by joy and thanksgiving, as they understood the importance of God's gracious redemption in Christ. Their worship was patterned according to the revealed truth from God, and it engaged the heart of man, as well (John 4:24). When considered carefully, God’s directions for worship is far superior to any worship man may devise. Consequently, there are many passages which teach not only the nature of worship, but what God requires of us in our worship to Him.

One such passage would be John 4:24, which states, "God is a Spirit; and they that worship him must worship him in spirit and in truth." Just from this one scripture we learn (1) it is important man worship God, whom Jesus the Son came to declare. Jesus made it clear God "seeks,” or desires such of man (v. 23). (2) This privilege is offered to all men to worship God as Father, since the worship of Him is now no longer confined to one place, but to be engaged in everywhere (vs. 21-23). (3) The true worshipper shall worship the Father in spirit (a reference to the heart and mind of man) and in truth (a reference to God's divine revelation given to man). Scriptural worship is a combination of one's heart and mind; combined with the observance God has authorized in the Scriptures.

Several false concepts of worship have come to be popular: (1) God respects anything I choose to offer him in worship. In Genesis 4 we learn Cain's offering of worship to God was rejected, because it was not according to faith (Heb. 11:4), that is, his worship was not according to God's direction (Gen. 4:5). Paul's discussion of God to the Athenians is another example, which teaches God will not accept just anything we have to offer him. (2) We may offer anything in worship that is not expressly forbidden. This erroneous position violates what God has clearly stated in 2 John 9, "Whosoever transgresseth (goeth onward - A.S.V.) and abideth not in the doctrine of Christ, hath not God.” Obviously, one is guilty of sin, when he goes beyond what is written (1 Thess. 4:6). (3) My own wishes govern my worship; I do not need to depend on objective truth. But the Scriptures teach, "But the hour cometh, and now is when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him" (John 4:23). (4) My own thoughts, instincts, and feelings are sufficient to direct my worship of God. Such a view is as old as the Scriptures themselves. Jeremiah's statement, though given during the days of Judah's apostasy, is still appropriate, "O Lord, I know that the way of a man is not in himself: it is not in man that walketh to direct his steps" (Jeremiah 10:23). In reality such efforts end up substituting our way for God’s way (Isa. 55:8-9), our thoughts over God’s thoughts (Isa. 55:8-9), and the demands of the present, worldly culture for the commands of Christ (Col. 3:17). All such changes and innovations to the New Testament worship deny the all sufficiency of God's word; they fail to respect the silence of the word of God (2 John 9). Those, who introduce innovation into the worship, are guilty of causing division in the body of Christ (Rom. 16:17), and are not pleasing to God. Those who practice error in worship will forfeit the blessings that God has in store for His people.

Fourth in evaluating a religious position, one should consider carefully what that system reveals regarding the nature of true Religion. For instance, James 1:27 states, "Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." This passage teaches we must do something, i.e., practice our religion daily. Action is implied in the phrase "to visit." The context prior to this verse makes it clear we must be "doers" and "not hearers only" (James 1:22-25). Jesus taught the same principle to His disciples (Matt. 7:21; Luke 6:46). If we are not practicing our religion, we are deceiving ourselves. Later in the epistle James emphasized again the necessity of our faith working (James 2:14-17, 26). We can conclude that any religion, which is not a practicing religion, is a dead religion (James 2:26). Second, the passage teaches the religion of heaven is a practical one, one we apply by showing kindness and compassion for the poor and helpless. God did not intend for our religion to consist solely of "going to church." To extend our heart to God in worship is certainly important, but so is extending our hand to our fellow-man in need (James 1:27). Even the apostle Paul said we should be "doing good to all men" (Gal. 6:10; Titus 2:14, 3:8). The Hebrew writer, also, stressed our need to help others (Heb. 13:16). The apostle John taught we are to have compassion on others in need (1 John3: 17-18). One should realize all the preaching, teaching, and study we may do, though essential in its own right, could not by itself make our religion "pure and undefiled." Christianity means helping those in need. Third, the passage in James teaches Christianity is a personal religion. Observe the use of such personal pronouns as "anyone" (James 1:23, "any" K.J.V.), "he," "his" (vs. 23); "himself" and "he" (vs.24); "anyone," "he", "his," "this man's" (vs. 26); and "himself" (vs. 27). Even though there are times when the church works together in preaching, teaching, and helping those in need, still God expects us to fulfill our personal responsibility, as we have the ability and the opportunity. We cannot excuse ourselves by thinking someone else can do it, or by having a type of "I gave at the church" mentality. Individually God expects us to be pure, as we live for Him each day (vs. 27). Any religious view, which does not emphasize these elements, is not pleasing in the sight of God. As has been noted already, our permissive society has become increasingly immoral and materialistic, bringing devastation to our society. James mentioned the importance of remaining "pure,” without blemish, undefiled, or untainted. We are to keep ourselves unspotted from the world. One might ask, "How is it possible for one to be pure, undefiled, and unspotted?" It is possible only by the blood of Christ. The blood of Christ cleanses us and makes us pure. This is done in two important aspects. First, the initial cleansing of the blood of Christ is received upon faithful obedience to the commands of the gospel (see Mark 16:15, 16; Acts 17:30; Rom. 10:9, 10; Acts. 2:38). Second, the continuous cleansing of the blood avails, when one confesses his sins to God and repents by turning from them (see 1 John 1:9). Christianity is unique, in that it alone can make one “pure” before God. Other world religions can only boast of being practical, or personal, but never can redeem our souls from sin.

SOME SUGGESTIONS FOR EVANGELISM

In light of what has been presented, one may well ask the question, "What can I do in this climate of religious change that is so much a part of our culture?" Consider few suggestions that will greatly aid us in our efforts with others.

(1) Many things are important in order to teach others the gospel of Christ. At the top of the list is our attitude. Many times our attitude will determine our success or failure in our endeavors. Our attitudes toward the great issues of life are important elements in our work with others. What is our attitude toward God, Christ, the Bible, the church, and our brethren? The right attitude will have significant bearing upon our success. Are we truly convinced that God does exist, that Jesus of Nazareth is His only begotten son, and the Bible is, indeed, the inspired word of God?

Our attitude should include not only love one another, but love for those who are lost. If we fail to love others sincerely, they will not listen. If we fail to love them sincerely; such a lack of love cannot be concealed. If we convey the attitude we are the only good people left, while only others are wicked, we will not succeed in converting the lost. Having an attitude like the Pharisee, who went up to the temple to pray and thanked God he was not like other sinners (Luke 18:9-14), will drive the lost away from Christ. Christ used this parable to teach how very wrong this hypocritical attitude is in God’s sight.

(2) We must come to realize how important it is to know God's word, the Bible. The admonitions in the Scriptures regarding our need to read and study God's word are legion. Only by our study of the Bible we learn how to become a Christian. Only through a thorough knowledge of God’s Word do we learn how to faithfully live the Christian life. Through our continued study of the Scriptures we learn to distinguish between truth and error, plus, how to defend truth against error. Obviously, this is no small task. It will take years of diligent study; in fact, it will take a lifetime of work on our part to grow, both in understanding the way of the Lord for our lives and to understand how to teach the Lord's way to others. If we study our Bibles every day, we will learn to love the law of God, and will become productive fruit-bearers.

(3) We should come to realize that with every challenge, there is great opportunity. Throughout the world sinners exist with honest hearts, and seek the truth we have learned and obeyed. By the very fact of such religious diversity today, as sinful as that situation may be, it still indicates a great desire by the masses of humanity to involve themselves in religious considerations, which they deem to be greater than themselves. In our own country there seems to be a renewed interest in Bible truths. Bibles are sold by the hundreds of thousands in this country, as it continues to be one of the world’s most, widely read book. The Bible is the most translated book ever written, as it continues to be translated into the languages of the world. These indications cry out the opportunities to teach are great. May we never be blind to the opportunities provided by God.

(4) We should realize teaching the truths of Christianity to others is a privilege from God. The Lord did not reserve the right to teach solely for himself, nor did He give the angels of heaven this responsibility, nor did he do so for a select few. That great task He has handed to members of His church. In the book of Acts Ananias told Saul what to do to receive God's forgiveness (Acts 22:16). In other words, you have one man telling another man the saving message. What a sober privilege God has entrusted to us, members of His church!

(5) We should come to realize evangelism is at the top of our priorities; which includes the salvation of the lost and the continued faithfulness of the saved. Our efforts, therefore, are not aimed at reforming our society in general. Reformation will naturally result by our successful efforts to teach others. Primarily Christianity is concerned with the eternal salvation of the individual. For that reason the Christian is always concerned with what the Bible teaches about Heaven, Hell, Sin, Salvation, the gospel of Christ, and the Church.

CONCLUSION

This research has given consideration to the challenge of confronting our culture in a positive way, by addressing the current trend of what has come to be called "religious pluralism." In contrast to this religious climate a brief description of true Christianity has been outlined with some guidelines on “how to” evaluate the nature of a religious system in general, and suggestions for approaching the "religionists" of our day.

The heart of Christianity is the sacrifice of Jesus, who came to die in man's place, thereby saving us from sin. His sacrifice, also, means He died for His church (Acts 20:28), to whom He gave the responsibility to search the earth for sinners with honest hearts, who desire salvation (Mark 16:15-16; Matt. 28:18-20). The mission of the church is to save the souls of men (Luke 24:45-49). The only means of accomplishing this task is by evangelism. Words and deeds accomplish this evangelism. The words of God and the deeds authorized by Him. As we work for Him, we will discover the scriptures to be sufficient to meet the challenge we face from the religious pluralism of our day.

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