When is theology "biblical"?—Some reflections

Biblical Theology Bulletin, Spring, 2003 by Roland E. Murphy

Jacques Dupuis has mounted a significant study of a Christian theology confronted by religious pluralism (1997). This is not the place to rehearse the shoddy treatment he has received in return. His book is carefully and well articulated, and obviously prompted by the experience he has had in many years of living in India. In addition he has given great care to an analysis of positive statements of the Church on this subject, from the early "extra ecclesiam nulla salus" to the current views. What role does he allocate to the Bible? The traditional pattern is followed: the equivalent of the "argument from Scripture" of yore is entitled "the religions of the nations in the Bible" (29-52). He admits that this survey "cannot claim to be in any way comprehensive" (3). In fact, it is based on inadequate, even mediocre exegesis. For example, the so-called "cosmic covenant" of the Lord and Noah, proposed by Jean Danielou, is adopted as one plank in the biblical argument. After this obligatory biblical introduction the analysis extends through important periods in the history of theology up to Vatican II, and this is where the strength of his study lies.

Basically it is a question of development of dogma, as Dupuis makes his way through various theological views and ecclesial statements. Further discussion of biblical data, drawn mainly from the New Testament, occurs (210-34; 262-74; 292-97), but there is no rigorous exegesis. He writes that "a new hermeneutics of the New Testament seems required in the present context of pluralism" and interreligious dialogue (293). That is no doubt correct. But this development calls for more than stating an analogy with liberation theology: one goes from praxis to the Bible "for light and direction--and back again, following the hermeneutical circle." Thus there are two acts: the praxis examines the word of God as norma normans, but also "as a dynamic reality, calling for interpretation in the specific context of interfaith encounter" (294). The second act is "theologizing," and this constitutes the heart of his book. He analyzes especially the meaning of the Vatican II documents and later pronouncements, as well as the writings of several theologians, such as Rahner and Schillebeeckx. It is in the area of the magisterium theology (ironically!) that Dupuis makes his real and valuable contribution to the subject.

It may be argued, however, that the agenda of Dupuis does not demand a particular exegetical exploration. His goal is to align current christological and soteriological doctrine with religious pluralism--a problem never truly envisioned in the Bible. He is operating on another level: the history of the Church and its doctrine, the way in which the Church has grown in understanding the uniqueness of its founder and itself vis-a-vis "others." The biblical basis for this is the divine will for the salvation of humankind, and it is presumed rather than developed. The theologial reasoning behind the issues of religious pluralism proceeds on a historical and philosophical level. How are the religious views of non-Christian religions (Judaism and Islam are not seen as problems on this score) to be aligned in relation to the centrality of Christ? Although the Bible does not address the issue directly, its evidence, favorable and unfavorable, deserves sharper attention.