“Religious Diversity: A Comparative Theological Perspective” Center Symposium...“Religious...

2413 quincy13 road13 chestnut13 hill13 massachusetts13 13 0246713 tel 617552186113 13 13 13 13 fax13 6175521863 email13 publifebcedu13 13 13 13 13 web13 wwwbceduboisi13

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Symposium on Religion and Politics

RELIGIOUS DIVERSITY AND THE

COMMON GOOD

ldquoReligious Diversity A Comparative Theological Perspectiverdquo

Reading Packet 4

Spring 2014

1

13

BOSTON 13 COLLEGE 13 BOISI CENTER

FOR RELIGION AND AMERICAN PUBLIC LIFE 13


13 13


RELIGIOUS DIVERSITY AND THE COMMON GOOD


Table of Contents

Francis X Clooney ldquoReligious Diversity and Comparative Theologyrdquo chapter 1 from Deep Learning across Religious Borders

John Holusha ldquoThe Spirit of Japan 20 Miles from Detroitrdquo New York Times May 30 1985

ldquoDavid Williams Assails Steve Beshear over Participation in Hindu Prayer Ceremonyrdquo courier-journalcom January 4 2012

Richard Amesbury ldquoPublic Reason without Exclusion Clayton Rawls and the Vada Traditionrdquo Political Theology 12 no 4 (2011)

Pope Paul VI ldquoDeclaration on the Relation of the Church to Non-Christian Religious (Nostra Aetate)rdquo October 28 1965

Kristin Johnston Largen ldquoGod at Play Seeing God through the Lens of the Young Krishnardquo Dialog A Journal of Theology 50 no 3 (Fall 2011)

2

Clooney Francis X Comparative Theology Deep Learning Across Religious Borders Wiley-Blackwell p 17httpsiteebrarycomid10376662ppg=17Copyright copy Wiley-Blackwell All rights reservedMay not be reproduced in any form without permission from the publisherexcept fair uses permitted under US or applicable copyright law

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4


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10


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12


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14


15


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23

May13 3013 198513 THE13 SPIRIT13 OF13 JAPAN13 2013 MILES13 FROM13 DETROIT13

By13 JOHN13 HOLUSHA13 Special13 to13 the13 New13 York13 Times13 FLAT13 ROCK13 Mich13 May13 29mdash13 The13 Governor13 of13 Michigan13 took13 a13 tree13 sprig13 from13 an13 elaborately13 garbed13 Shinto13 minister13 and13 laid13 it13 on13 a13 small13 altar13 Then13 he13 bowed13 deeply13 twice13 clapped13 his13 hands13 two13 times13 and13 bowed13 again13 before13 walking13 away13

James13 J13 Blanchard13 was13 taking13 part13 in13 a13 40-shy‐minute13 Shinto13 service13 today13 that13 was13 part13 of13 the13 groundbreaking13 for13 the13 Mazda13 Motor13 Manufacturing13 (USA)13 Corporations13 assembly13 plant13 here13 about13 2013 miles13 from13 the13 heart13 of13 the13 American13 auto13 industry13 The13 title13 of13 todays13 activity13 was13 the13 Sacred13 Groundbreaking13 Ceremony13 With13 the13 Principal13 Parent13 of13 the13 Universe13

Among13 the13 50013 people13 watching13 the13 ceremony13 were13 many13 local13 residents13 hoping13 to13 find13 work13 at13 the13 plant13 which13 the13 Governor13 said13 would13 employ13 500013 people13

The13 Mazda13 facility13 will13 be13 the13 fourth13 automobile13 plant13 to13 be13 operated13 by13 a13 Japanese13 company13 in13 this13 country13 The13 emphasis13 on13 Japanese13 culture13 in13 a13 state13 that13 has13 suffered13 the13 most13 from13 the13 effects13 of13 imports13 from13 Japan13 was13 in13 sharp13 contrast13 to13 the13 largely13 neutral13 tone13 adopted13 at13 the13 other13 three13 plants13

The13 other13 Japanese13 auto13 companies13 have13 avoided13 the13 industrial13 centers13 of13 the13 Middle13 West13 The13 Honda13 Motor13 Company13 and13 the13 Nissan13 Motor13 Company13 located13 their13 plants13 in13 rural13 Ohio13 and13 Tennessee13 respectively13 The13 Toyota13 Motor13 Corporations13 joint13 venture13 with13 the13 General13 Motors13 Corporation13 is13 in13 the13 San13 Francisco13 Bay13 area13 in13 Fremont13 Calif13

Smashed13 Cars13

Laid-shy‐off13 auto13 workers13 in13 the13 Middle13 West13 have13 smashed13 Japanese13 cars13 with13 sledgehammers13 as13 part13 of13 fund-shy‐raising13 events13 and13 slurs13 about13 Japanese13 imports13 were13 said13 to13 be13 a13 factor13 in13 the13 beating13 death13 of13 Vincent13 Chin13 a13 Chinese-shy‐American13 in13 a13 Detroit13 suburb13 by13 two13 auto13 workers13 in13 198213

The13 Rev13 Alfred13 Tsuyuki13 of13 the13 Konko13 Church13 of13 Los13 Angeles13 who13 conducted13 todays13 ceremony13 acknowledged13 the13 apprehension13 many13 Asians13 and13 Asian-shy‐Americans13 feel13 about13 this13 part13 of13 the13 country13 When13 representatives13 of13 Mazda13 approached13 him13 with13 the13 idea13 for13 the13 ceremony13 he13 said13 I13 was13 very13 reluctant13 at13 first13 I13 said13 Michigan13 You13 must13 be13 out13 of13 your13 mind13 13

State13 officials13 and13 the13 leaders13 of13 the13 United13 Automobile13 Workers13 union13 went13 to13 considerable13 lengths13 to13 convince13 Mazda13 that13 conditions13 here13 were13 not13 as13 hostile13 as13 the13 areas13 image13 seemed13 to13 indicate13

24

Both13 state13 and13 local13 governments13 offered13 financial13 incentives13 to13 Mazda13 and13 the13 union13 agreed13 to13 lower13 initial13 wage13 rates13 and13 to13 cooperate13 with13 Japanese13 management13 practices13 Even13 Stephen13 Yokich13 a13 vice13 president13 of13 the13 UAW13 participated13 in13 todays13 services13 although13 his13 bows13 were13 little13 more13 than13 brief13 noddings13 of13 the13 head13

Kenichi13 Yamamoto13 the13 development13 engineer13 who13 is13 president13 of13 the13 Mazda13 Motor13 Company13 the13 parent13 corporation13 acknowledged13 the13 difficulty13 of13 transplanting13 a13 production13 system13 evolved13 in13 Japan13 to13 the13 unionized13 Middle13 West13 We13 recognize13 that13 the13 guiding13 principles13 to13 which13 we13 have13 long13 subscribed13 in13 operating13 our13 company13 will13 be13 put13 to13 a13 real13 test13 here13 at13 Flat13 Rock13

Upholding13 a13 Tradition13

Nevertheless13 Mazda13 officials13 have13 evidently13 decided13 not13 to13 minimize13 their13 own13 ways13 to13 blend13 into13 the13 background13 here13 Asked13 why13 the13 ceremony13 which13 included13 background13 music13 and13 a13 dance13 by13 a13 costumed13 young13 woman13 was13 staged13 Bill13 Ott13 a13 spokesman13 for13 the13 company13 said13 It13 is13 a13 Japanese13 company13 and13 a13 Shinto13 groundbreaking13 is13 a13 Japanese13 tradition13 We13 thought13 it13 was13 something13 interesting13 for13 the13 people13 here13 to13 see13 and13 it13 is13 very13 meaningful13 to13 Japanese13 people13

The13 plant13 is13 scheduled13 to13 go13 into13 operation13 in13 the13 fall13 of13 198713 at13 a13 cost13 of13 $45013 million13 About13 half13 of13 its13 annual13 production13 of13 24000013 cars13 is13 to13 be13 sold13 to13 the13 Ford13 Motor13 Company13 which13 owns13 2513 percent13 of13 Mazdas13 stock13

Donald13 E13 Petersen13 the13 chairman13 of13 Ford13 said13 today13 that13 we13 dont13 have13 a13 final13 agreement13 yet13 on13 how13 many13 cars13 Ford13 will13 take13 but13 added13 that13 he13 was13 confident13 we13 will13 get13 substantial13 production13 from13 this13 plant13 The13 Mazda13 factory13 is13 being13 built13 on13 the13 site13 of13 a13 former13 Ford13 casting13 plant13 which13 is13 being13 demolished13

A13 fifth13 Japanese13 auto13 maker13 the13 Mitsubishi13 Motors13 Corporation13 has13 announced13 it13 is13 looking13 for13 a13 site13 for13 an13 American13 plant13 which13 it13 will13 operate13 in13 some13 form13 of13 association13 with13 the13 Chrysler13 Corporation13

Industry13 analysts13 said13 that13 by13 199013 the13 Japanese13 will13 have13 the13 capacity13 to13 produce13 more13 than13 one13 million13 cars13 a13 year13 in13 the13 United13 States13 which13 would13 make13 them13 collectively13 the13 rough13 equivalent13 of13 Chrysler13

photo13 of13 Osamu13 Nobuto13 turning13 ground13 and13 the13 Rev13 Alfred13 Tsuyuki13 (AP)13 13 13 13 13 13

25

Flex13 Films13 holds13 blessing13 and13 breaks13 ground13 Investment13 will13 create13 25013 local13 jobs13 By13 Sarah13 Bennett13 Sunday13 October13 3013 201113 at13 55513 am13 (Updated13 October13 3013 55813 am)13 13 Gov13 Steve13 Beshear13 sat13 cross13 legged13 on13 a13 white13 cushion13 for13 an13 hour13 in13 what13 may13 be13 the13 first13 bhoomi13

poojan13 ceremony13 held13 in13 Kentucky13 He13 hopes13 itrsquos13 not13 the13 last13 the13 governor13 said13 Friday13 at13 a13 celebration13 of13 the13 Flex13 Films13 (USA)13 Inc13 investment13 in13 Elizabethtown13 13 The13 traditional13 Indian13 ground13 blessing13 ceremony13 was13 conducted13 in13 a13 pit13 prepared13 at13 the13 site13 of13 the13 new13 manufacturing13 facility13 in13 the13 TJ13 Patterson13 Industrial13 Park13 off13 Black13 Branch13 Road13

Because13 of13 the13 cool13 wet13 weather13 activities13 were13 held13 underneath13 a13 white13 tent13 at13 the13 construction13 site13 For13 more13 than13 an13 hour13 guests13 observed13 the13 traditional13 Indian13 blessing13 through13 a13 haze13 created13 by13 burning13 incense13 and13 a13 ceremonial13 fire13 A13 handful13 of13 participants13 including13 Beshear13 and13 Elizabethtown13 Mayor13 Tim13 Walker13 sat13 cross13 legged13 and13 shoeless13 on13 cushions13 while13 a13 priest13 chanted13 Hindu13 prayers13

At13 the13 end13 of13 the13 ground13 blessing13 participants13 shoveled13 the13 newly13 blessed13 earth13 into13 a13 hole13 in13 the13 center13 of13 the13 pit13

ldquoThis13 is13 a13 real13 milestone13 for13 us13 in13 the13 ElizabethtownHardin13 County13 communityrdquo13 former13 state13 Sen13 Joe13 Prather13 said13 after13 the13 blessing13 concluded13 and13 officials13 gathered13 on13 stage13

The13 new13 Flex13 Films13 facility13 in13 Elizabethtown13 will13 be13 completed13 in13 two13 phases13 with13 the13 first13 phase13 expected13 to13 be13 finished13 late13 next13 year13

Walker13 said13 together13 the13 two13 phases13 mark13 a13 $18013 million13 investment13 and13 25013 new13 jobs13 for13 Hardin13 County13 workers13 providing13 the13 area13 and13 especially13 Elizabethtown13 with13 the13 opportunity13 for13 economic13 expansion13

ldquoItrsquos13 a13 win-shy‐win13 situation13 for13 both13 of13 us13 Flex13 Films13 and13 Elizabethtownrdquo13 he13 said13

Flex13 Films13 is13 an13 environmentally13 clean13 company13 with13 strong13 business13 values13 and13 hard13 work13 ethic13 Walker13 said13

The13 25013 jobs13 represent13 25013 Kentucky13 families13 who13 will13 be13 better13 equipped13 to13 face13 the13 economic13 climate13 Beshear13 said13

ldquoThere13 is13 no13 doubt13 Kentucky13 is13 open13 for13 businessrdquo13 the13 governor13 said13 Friday13

Audi13 Chaturavedi13 director13 of13 Flex13 Films13 when13 asked13 why13 the13 company13 chose13 to13 build13 its13 new13 manufacturing13 plant13 in13 Kentucky13 offers13 a13 list13 of13 reasons13 but13 always13

26

ends13 by13 citing13 Kentuckiansrsquo13 commitment13 and13 hospitality13

ldquoIt13 is13 the13 people13 of13 Kentucky13 who13 brought13 us13 to13 Kentuckyrdquo13 he13 said13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13 13

27

Williams13 blasts13 Beshear13 for13 participating13 in13 Hindu13 ground-shy‐blessing13 ceremony13 Ceremony13 part13 of13 ground-shy‐breaking13 BY13 JACK13 BRAMMER13 jbrammerherald-shy‐leadercomNovember13 213 201113 13 13 SHELBYVILLE13 mdash13 Republican13 David13 Williams13 tried13 to13 stir13 support13 Tuesday13 by13 criticizing13 Democratic13 Gov13 Steve13 Beshear13 for13 taking13 part13 in13 a13 Hindu13 ground13 blessing13 ceremony13 last13 week13 for13 a13 new13 India-shy‐based13 employer13 in13 Elizabethtown13

Hes13 there13 participating13 with13 Hindu13 priests13 participating13 in13 a13 religious13 ceremony13 Williams13 said13 during13 a13 campaign13 stop13 in13 Shelbyville13 Hes13 sitting13 down13 there13 with13 his13 legs13 crossed13 participating13 in13 Hindu13 prayers13 with13 a13 dot13 on13 his13 forehead13 with13 incense13 burning13 around13 him13 I13 dont13 know13 what13 the13 man13 was13 thinking13

Beshears13 campaign13 spokesman13 called13 Williams13 remarks13 pathetic13 and13 desperate13

Gov13 Beshear13 is13 proud13 that13 25013 new13 jobs13 are13 coming13 to13 Elizabethtown13 campaign13 spokesman13 Matt13 Erwin13 said13 in13 a13 statement13

Williams13 comments13 show13 that13 hes13 frustrated13 because13 hes13 so13 far13 behind13 in13 the13 race13 for13 governor13 said13 Larry13 J13 Sabato13 director13 of13 the13 University13 of13 Virginia13 Center13 for13 Politics13 Recent13 polling13 shows13 Williams13 the13 state13 Senate13 president13 from13 Burkesville13 and13 independent13 Gatewood13 Galbraith13 of13 Lexington13 trailing13 Beshear13 by13 a13 wide13 margin13

Hes13 got13 to13 roll13 the13 dice13 now13 so13 he13 is13 bringing13 up13 religion13 Sabato13 said13

National13 Hindu13 spokesman13 Rajan13 Zed13 issued13 a13 statement13 Tuesday13 night13 decrying13 Williams13 dragging13 of13 a13 Hindu13 ceremony13 13 into13 an13 electoral13 battle13 for13 governors13 race13 in13 Kentucky13

Kentucky13 governorship13 candidate13 David13 Williams13 should13 apologize13 for13 the13 reported13 comments13 about13 the13 Hindu13 ceremony13 because13 if13 elected13 on13 November13 eighth13 he13 would13 be13 the13 governor13 of13 all13 Kentuckians13 including13 Hindu13 Kentuckians13 the13 release13 said13

Beshears13 office13 issued13 a13 news13 release13 Friday13 that13 said13 the13 governor13 joined13 community13 leaders13 and13 Flex13 Films13 officials13 to13 take13 part13 in13 a13 ground-shy‐blessing13 ceremony13 in13 preparation13 for13 the13 flexible-shy‐packaging13 companys13 first13 US13 manufacturing13 plant13 It13 said13 the13 project13 stemmed13 from13 Beshears13 first13 economic-shy‐development13 trip13 to13 India13 last13 fall13

28

The13 Flex13 Films13 project13 involves13 at13 least13 25013 new13 jobs13 and13 a13 $18013 million13 capital13 investment13 in13 Kentucky13 Beshears13 office13 said13 The13 news13 release13 described13 the13 blessing13 ceremony13 as13 a13 traditional13 service13 in13 India13 for13 new13 homes13 businesses13 or13 other13 facilities13

To13 show13 partnership13 in13 the13 new13 endeavor13 both13 Flex13 Films13 executives13 and13 state13 and13 local13 officials13 participated13 in13 the13 ceremony13 the13 release13 said13

The13 News-shy‐Enterprise13 of13 Elizabethtown13 reported13 Sunday13 that13 Beshear13 sat13 cross-shy‐legged13 on13 a13 white13 cushion13 for13 an13 hour13 in13 what13 may13 be13 the13 first13 bhoomi13 poojan13 ceremony13 held13 in13 Kentucky13 to13 celebrate13 the13 Flex13 Films13 investment13

The13 newspaper13 said13 the13 ceremony13 was13 conducted13 in13 a13 pit13 prepared13 at13 the13 site13 of13 the13 new13 manufacturing13 plant13 in13 the13 TJ13 Patterson13 Industrial13 Park13

For13 more13 than13 an13 hour13 guests13 observed13 the13 traditional13 Indian13 blessing13 through13 a13 haze13 created13 by13 burning13 incense13 and13 a13 ceremonial13 fire13 the13 newspaper13 said13 A13 handful13 of13 participants13 including13 Beshear13 and13 Elizabethtown13 Mayor13 Tim13 Walker13 sat13 cross-shy‐legged13 and13 shoeless13 on13 cushions13 while13 a13 priest13 chanted13 Hindu13 prayers13 At13 the13 end13 of13 the13 ground13 blessing13 participants13 shoveled13 the13 newly13 blessed13 earth13 into13 a13 hole13 at13 the13 site13

Williams13 a13 Methodist13 brought13 up13 the13 ceremony13 to13 about13 3013 supporters13 Tuesday13 morning13 at13 Andriots13 paint13 store13 in13 downtown13 Shelbyville13

Williams13 said13 Beshear13 could13 have13 attended13 the13 ground-shy‐breaking13 ceremony13 without13 participating13 in13 the13 religious13 portion13 of13 the13 event13

If13 Im13 a13 Christian13 I13 dont13 participate13 in13 Jewish13 prayers13 Im13 glad13 they13 do13 that13 I13 dont13 participate13 in13 Hindu13 prayers13 I13 dont13 participate13 in13 Muslim13 prayers13 I13 dont13 do13 that13 Williams13 later13 told13 reporters13 To13 get13 down13 and13 get13 involved13 and13 participate13 in13 prayers13 to13 these13 polytheistic13 situations13 where13 you13 have13 these13 Hindu13 gods13 that13 they13 are13 praying13 to13 doesnt13 appear13 to13 me13 to13 be13 in13 line13 with13 what13 a13 governor13 of13 the13 Commonwealth13 of13 Kentucky13 ought13 to13 be13 doing13

Williams13 said13 he13 was13 not13 showing13 disrespect13 to13 Hindus13 with13 his13 comments13

I13 think13 you13 disrespect13 other13 peoples13 religion13 when13 you13 go13 down13 there13 he13 said13

He13 said13 he13 has13 visited13 countries13 that13 had13 Hindu13 ceremonies13 but13 declined13 to13 participate13 That13 would13 be13 idolatry13 he13 said13

29

Williams13 added13 that13 Beshear13 has13 said13 in13 his13 campaign13 ads13 that13 he13 is13 the13 son13 and13 grandson13 of13 Baptist13 ministers13

Yet13 between13 his13 not13 being13 pro-shy‐life13 and13 his13 support13 for13 gambling13 and13 now13 getting13 down13 and13 doing13 Hindu13 prayers13 to13 these13 Hindu13 gods13 I13 think13 his13 grandfathers13 wouldnt13 be13 very13 pleased13 with13 Steve13 Beshear13 Williams13 said13

Elizabethtown13 Mayor13 Tim13 C13 Walker13 said13 via13 email13 that13 he13 was13 shocked13 by13 Williams13 comments13

Here13 in13 Elizabethtown13 we13 were13 very13 happy13 that13 Flex13 Films13 is13 locating13 here13 and13 I13 was13 pleased13 to13 participate13 in13 the13 blessing13 ceremony13 Walker13 said13 It13 did13 not13 compromise13 my13 faith13 and13 its13 despicable13 to13 suggest13 that13 we13 should13 not13 welcome13 this13 company13 and13 their13 investment13

John13 C13 Green13 a13 political13 scientist13 at13 the13 University13 of13 Akron13 who13 focuses13 on13 religion13 in13 politics13 said13 he13 will13 be13 very13 surprised13 if13 Beshears13 participation13 in13 the13 Hindu13 ceremony13 changes13 the13 outcome13 of13 Tuesdays13 election13

He13 said13 it13 is13 common13 for13 a13 candidate13 to13 try13 to13 distinguish13 himself13 on13 religious13 grounds13 by13 criticizing13 his13 opponent13

Historically13 such13 accusations13 were13 often13 effective13 because13 it13 was13 important13 for13 candidates13 to13 be13 in13 the13 mainstream13 but13 there13 is13 evidence13 in13 recent13 times13 that13 Christian13 groups13 have13 become13 less13 sensitive13 to13 them13 because13 Americans13 are13 becoming13 more13 diverse13 Green13 said13 Some13 Christians13 may13 react13 negatively13 to13 Beshear13 for13 this13 but13 I13 think13 the13 total13 impact13 will13 be13 much13 less13 than13 Mr13 Williams13 hopes13 for13 especially13 since13 Beshears13 action13 was13 tied13 with13 the13 creation13 of13 jobs13

Green13 said13 that13 Republican13 US13 Sen13 Rand13 Pauls13 religion13 was13 questioned13 in13 last13 years13 US13 Senate13 race13 by13 Democratic13 challenger13 Jack13 Conway13

That13 certainly13 was13 not13 a13 successful13 move13 for13 the13 Democrat13 Green13 said13

Williams13 blasts13 Beshear13 for13 participating13 in13 Hindu13 ground-shy‐blessing13 ceremony13 Ceremony13 part13 of13 ground-shy‐breaking13 BY13 JACK13 BRAMMER13 jbrammerherald-shy‐leadercomNovember13 213 201113 13 13 httpwwwkentuckycom201111021943049williams-shy‐blasts-shy‐beshear-shy‐for-shy‐participatinghtmlstorylink=cpy13

30

httpwwwcourier-journalcomarticle99999999NEWS01399990086David-Williams-assails-Steve-Beshear-over-participation-Hindu-prayer-ceremony

of 1 Jan 24 2014 093221AM MST

David Williams assails Steve Beshear over participation in Hinduprayer ceremonyJan 4 2012 1125 AM | courier-journalcom

SHEPHERDSVILLE KY mdash Senate President David Williams lambasted Gov Steve Beshear on Tuesdayfor participating in a Hindu prayer ceremony last week at a new manufacturing plant site in Elizabethtownsaying the governor was worshipping ldquofalse godsrdquo

At a campaign stop at a Frischrsquos Big Boy restaurant in Bullitt County Williams who is running againstBeshear in the governorrsquos race told about two dozen supporters that Beshearrsquos decision to take part inthe prayer service ldquoshould put his judgment in questionrdquo

In an interview he accused Beshear the son and grandson of Baptist ministers of worshipping ldquofalsegodsrdquo and said he hopes members of the Hindu faith convert to Christianity

ldquoI was very careful in saying that I donrsquot criticize anyone you know that is a Hindurdquo he said ldquoItrsquos their rightto be a Hindu person if they want to hellip As a Christian I hope their eyes are opened and they receiveJesus Christ as their personal savior but itrsquos their business what they dordquo

Members of the Hindu community in Louisville and elsewhere were critical of Williamsrsquo remarks

ldquoIf hersquos essentially made a call to Hindus in Kentucky that his hope is that they find Jesus Christ that isjust absolutely unacceptable and he owes Hindus not only in Kentucky but in the United States andaround the world an apologyrdquo said Suhag Shukla managing director and legal counsel for the HinduAmerican Foundation a Washington-based organization that does education and advocacy on behalf ofHindus ldquoThat sort of attitude has brought up too much division between religions and therersquos no place forthat in our increasingly closer-knit worldrdquo

In recent polls Williams and his running mate Richie Farmer trail by about 30 points and have littlemoney in their campaign fund to combat the stream of television commercials supporting Beshear and hisrunning mate former Louisville Mayor Jerry Abramson

The groundbreaking event was at a company called Flex Films which Beshear recruited to Kentucky aftera trip to India last fall The company has promised to spend $180 million on the plant and create 250 jobs

Reporter Joseph Gerth can be reached at (502) 582-4702 Reporter Peter Smith contributed to thisstory

31

[PT12A (2011) 577-593] Political Theology (print) ISSN 1462-317X doi101558pothvl2i4577 Political Theology (online) ISSN 1473-1719

PUBLIC REASON WITHOUT EXCLUSION

C L A Y T O N R A W L S A N D T H E V A D A T R A D I T I O N

Richard Amesbury1

Claremont School of Theology 1325 N College Avenue Claremont CA 91711

USA ramesburycstedu

ABSTRACT

A pioneering figure in cross-cultural philosophy of religion the late John Clayton saw in the Indian philosophical tradition oigravevada a model for public discourse in pluralist democracies like the United States But although Clayton offers a devastating critique of Jeffersonian appeals to ostensibly neutral common ground I argue that these criticisms neither present a direct challenge to the conception of public reason developed by John Rawls nor adequately address the problem with which Rawls was chiefly concernedmdashnamely the just exercise of coercive political power in contexts of plurality Rather than defending Rawls however I argue that power is constitutive of the public sphere and that exclusions are inevitable Bringing Claytons work briefly into dialogue with Chantal Mouffes notion of agoshynistic pluralism and Amartya Sens interpretation of the Indian argumentashytive tradition I conclude that the task of liberal democratic politics is not to eliminate exclusions per se but to render the operations of power visible and subject to contestation

Keywords Chantal Mouffe Indian philosophy John Clayton John Rawls pluralism power public reason vada

American public lifemdashand the philosophical theorizing to which it gives risemdashis characteristically preoccupied with the relation between unity and plurality with the uneasy tension between the unum and the pluribus2

1 Richard Amesbury is Associate Professor of Ethics Claremont School of Theology 2 An earlier version of this paper was presented at the 2008 meeting of the Amerishy

can Academy of Religion in a session of the Philosophy of Religion Section devoted to John Claytons book Religions Reasons and Gods Essays in Cross-Cultural Philosophy of Religion

copy Equinox Publishing Ltd 2011 Unit S3 Kelham House 3 Lancaster Street Sheffield S3 8AE

32

578 Political Theology

Writing in 1787 but seeming to anticipate our present anxieties James Madison observed in Federalist 10 that

[a] zeal for different opinions concerning religion concerning government and many other points [and] an attachment to different leaders ambishytiously contending for pre-eminence and power havedivided manshykind into parties inflamed them with mutual animosity and rendered them much more disposed to vex and oppress each other than to co-operate for their common good3

According to Madison the solution is to be sought not in enlightened statecraftmdashwhose practitioners regrettably will not always be at the helm4mdashbut in the extent and proper structure of the Union itself5 As Michael Walzer has put the point more recently The crucial problem of the politics of difference is to encompass the actually existing differences within some overarching political structure6

But that is easier said than done for the political institutions of open societies function not merely to impose limits on what Madison called factionalism but also as incubators of plurality hothouses for the flourshyishing of difference As Madison himself observed (employing the genshydered idiom of his times) As long as the reason of man continues fallible and he is at liberty to exercise it different opinions will be formed7 Thus if an overarching political structure is the solution to the problem of pluralshyity in an open society it is also among its conditions and plurality presents itself as a standing threat to the stability of the structure itself The deeper the differences to be accommodated the greater the difficulty of achieving agreement on the nature of the political framework and the more suscepshytible the framework thus becomes to crises of legitimacy8

(New York Cambridge University Press 2006) I would like to thank the events orgashynizers other panelists and members of the audience as well as this journals anonymous reader(s) for insightful feedback

3 James Madison Federalist 10 in The Federalist Papers (New York Penguin Classhysics 1987) 124

4 Ibid 125 5 Ibid 128 6 Michael Walzer What it Means to be an American (New York Marsilio 1996) 8 7 Madison The Federalist Papers 123 Compare John Rawlss claim that reasonable

pluralism is the long-run outcome of the work of human reason under enduring free institutions John Rawls Political Liberalism expanded edn (New York Columbia Univershysity Press 2005) 129

8 And in what can such a political structure be grounded if it is to remain neutral vis-agrave-vis the existing differences it is meant to accommodate and manage It is precisely an appreciation of this problem that characterizes John Rawlss later work with its political (as opposed to comprehensive) conception of justice Referring to his earlier argument in A Theory of Justice Rawls has argued that since the principles of justice as fairness in Theory

copy Equinox Publishing Ltd 2011

33

Amesbury Public Reason without Exclusion 579

One classic responsemdashin America associated historically with Madishysons friend Jefferson9mdashis to privatize difference relegating it to the periphshyery of political life in order to capitalize on what we hold in common Of course the dichotomy between public and private is inherently unstable the boundaries of political life uncertain and notoriously difficult to mainshytain Moreover whatever the sources of its appeal in Jeffersons day an emphasis on shared values or a common culture seems less promising in our own time to precisely the degree that America is more diverse (and its diversity better acknowledged) in the twenty-first century than it was in the eighteenth Any thick conception of common ground seems ironishycally to leave many things out to alienate rather than to unite whereas what is genuinely common turns out to be fairly thin Is there an altershynative As the late John Clayton aptly asks What kind of strategy would be effective in respect to this sort of diversity so that it has a chance of becoming a positive good rather than a detriment to the stability of an open society10

This paper explores an alternative account of public reason which Clayton developed through the creative approach of applying methodshyological insights from classical Indian philosophical and religious thought to problems in modern and contemporary liberal political theory A pioshyneering figure in cross-cultural philosophy of religion Clayton saw in the discursive practices of the Indian tradition of vada (debate) a model for public discourse in pluralist democracies like the United States Recogshynizing the inherently contextual nature of reason exchangemdashthat reasons are always such only in relation to particular groups of peoplemdashthis model of deliberative democracy aspires to give differences a fair hearing in public debate Exposing the parochial nature of what sometimes passes for common groundmdashfor example Jeffersons notion of rational theologymdashClayton argues that the proper criterion for admission to public debate is not neutrality but contestability

require a constitutional democratic regime and since the fact of reasonable pluralism is the long-term outcome of a societys culture in the context of these free institutions the argushyment in Theory relies on a premise the realization of which its principles of justice rule out This is the premise that in the well-ordered society of justice as fairness citizens hold the same comprehensive doctrine Rawls Political Liberalism xl

9 For a discussion of Madisons views see Michael W McConnell Believers as Equal Citizens in Obligations of Citizenship and Demands of Faith Religious Accommodation in Pluralist Democracies ed Nancy L Rosenblum (Princeton NJ Princeton University Press 2000) 90-110 For a critique of this reading see Amy Guttmans contribution to the same volume Religion and State in the United States A Defense of Two-way Protection 127-64

10 Clayton Religions Reasons and Gods 65


34


Clayton sometimes presents this model as an alternative not simply to the Enlightenment project of Jefferson and his contemporaries but also to the conception of public reason developed in the twentieth century by the American political philosopher John Rawls In at least partial agreement with Jefferson Rawls held that participants in public reason are morally obliged to refrain from arguing on the basis of group-specific comprehensive religious and philosophical doctrines limiting themselves instead to presently accepted general beliefs and forms of reasoning found in common sense and the methods and conclusions of science when these are not controversial11 Despite superficial simishylarities however Rawlss conception of public reason differs in important respects from Jeffersons I argue that Claytons criticisms of the latter project do not apply directly to the former and that his alternative concepshytion of public discourse does not adequately address the problem with which Rawls was chiefly concernedmdashnamely the just exercise of coercive political power in contexts of radical plurality

Rather than defending Rawls however I argue that both conceptions of public reason can be faulted for overlooking important aspects of the relashytion between power and political discourse Whereas advocates of delibshyerative democracy including both Rawls and Clayton tend to conceive of the public realm as a discursive space within which reasons are exchanged and power is exercisedmdasha space which is ideally open to all citizens pershymitting what Chantal Mouffe has called consensus without exclusionmdash I argue that power is constitutive of the public sphere and that exclusions are inevitable The task of liberal democratic politics I conclude is not to eliminate exclusions but to render the operations of power visible and subject to ongoing contestation Bringing Claytons work briefly into dialogue with Amartya Sens interpretation of the Indian argumentative tradition I suggest that one of the principal functions of public discourse is precisely to interrogate the boundaries of public discourse calling into question the various extra-democratic grounds by means of which disshytinctions are maintained between citizens and outsiders

Common Ground or Defensible Difference

In the essays collected posthumously in Religions Reasons and Gods Clayton looks to the various discursive strategies that have developed historically under conditions of religious diversity in various cultural contexts in an effort to retrieve an alternative to the liberal conceptions of public reason dominant in modernity The hallmark of this approach which Clayton

11 Rawls Political Liberalism 224mdash5


35


describes as the clarification of defensible difference is its substitution of contestability for neutrality as the criterion for admission to public disshycourse His hope is that attending to the strategies religious communities themselves have developed to accommodate the Other in their midst may offer an alternative way of conceiving public reasonmdashone in which reason lies open to all to be sure but does not require abandonment of group-specific reasons as the price of entry to the public arena12

Claytons criticisms of the common ground approach to public reason are part of a larger critique of what he calls the Enlightenment project He writes

The Enlightenment project in its most general form is an attempt to idenshytify and to justify without recourse to outside authority or private passion but by the exercise of reason and the limits of experience alone what we can truly know what we ought rightly to do and what we may reasonably hope Rationality requires us in our deliberations to achieve neutrality by divesting ourselves of allegiance to any particular standpoint and to achieve universalshyity by abstracting ourselves from all those communities of interest that may limit our perspective13

Within political philosophy the Enlightenment project manifests itself in a strict partition between public and private spheres of life marked by the exclusion of sectarian commitments from the public sphere In keeping with an account of rationality that privileged universality thinkers like Jefferson held that [e]xclusion of parochial religious interests from the public arena is necessary both for the integrity of the state and for the prosperity of true religion14 Here true or rational religion was understood to mean public religionmdashreligion open to all in virtue of being supported by reasons that are reasons for everyone15

Jeffersons assumption was that rational theology could lay a common foundation in which to ground a public religious discourse capable of expressing a kind of consensus gentium^ Rational religion was viewed not as one sect among others but as the universal normative core from which the various Christian sects may deviate to varying degrees the degree of their deviation being a measure of their irrationality17 But as Clayton points out rational religion was able to pass itself off as universal only because of the limited theological diversity of the parties admitted to public discourse in eighteenth-century western Europe and its (former)

Clayton Religions Reasons and Gods 74 Ibid 21 Ibid 62 Ibid 64 Ibid 26 Ibid 64


36


colonies In reality of course Jeffersons preference for rational religion was itself rooted in the very narrowness of perspective he hoped by means of it to overcome It bore more than a passing resemblance to the Unitari-anism that in 1822 in the midst of the Second Great Awakening Jefferson confidently predicted would become the general religion of the United States18 As Clayton notes in the Jeffersonian project public policy and private commitment finally coincide19

That rational religions claims to neutrality masked a decided religious bias is illustrative of what Clayton recognizes as problematic about the Enlightenment project as a whole As he puts it the project ends in a paradox by its own foundationalist pretensions to speak with a universal and neutral voice when its tone is more nearly parochial and partisan20

To put it another way the maintenance of what passes for common groundmdashwhether in Jeffersons day or in oursmdashrequires power and [a] ccess to shared space requires a willingness to conform to rules it is never entirely free of regulation21 Every space is some space (or someones space) and reasons are always reasons for particular groups of people

In striking contrast to the Enlightenment and Jeffersonian projects what we might call the Claytonian project emphasizes this difference and plurality The project I would propose he writes requires a series of displacements in the place of religion rationality and God I would substitute religions reasons and Gods22 That is to say Clayton prizes particular practices and traditions over the generic construct religion appreciating the contextual nature of reason-exchange andmdashin contrast to what commonly passes for pluralism among philosophers of religionmdash recognizing within these discursive practices an irreducible plurality of ultimates and ends23 Yet Clayton is unwilling to embrace relativism or to rule out external criticism of religious claims on grounds of their incomshymensurability The otherness of the Other must be protected by every means but not at the price of abandoning public contestability of religious claims whether of a cognitive or of an ethical kind24

Alternative models of public discourse which preserve public con-testability while safeguarding otherness do not need to be invented as substitutes for the Enlightenment project according to Clayton they can

18 Thomas Jefferson private letter to James Smith December 8 1822 quoted in Clayton Religions Reasons and Gods 28

19 Clayton Religions Reasons and Gods 27 20 Ibid 32 21 Ibid 59 22 Ibid 41 23 See ibid 309 24 Ibid 35


37


be discerned in historical practices of reason-exchange within and among religious communities Consider for example the discursive strategies that developed among competing darsanas (or philosophical perspectives from a Sanskrit word meaning to see) in the Indian vada tradition Typically Clayton points out these formalized debates consisted of two partsmdashone negative and the other positive During the negative half of the debate one sought to undermine the position of ones opponent strictly by means of reasons that were considered relevant within the opponents darsana whereas in the positive half one was allowed to appeal to reasons specific to ones own darsana Clayton notes that [s]uch tradition-specific reasons were not introduced in order to cut off debate or to assert their privileged authority For they too were open to challenge from the outside Although authoritative within ones own tradition such grounds were not immune from public contestation25

Similar forms of disputation developed independently among Jains and Buddhists enabling debate not only within but across the boundaries of these traditions In this way Clayton argues [o]ne could enter public space and participate in public reason without pretending to rise above difference or to abstract oneself from ones entanglements with the comshymunities of interest that make us who we are26 Here religion was not a conversation-stopper Unlike classical European liberalism the Indian debating tradition did not require one to give up ones own grounds in order to participate in public reason public reason is open to all but a share in common ground is not required27

25 Ibid 39 26 Ibid 72 Such examples of cross-cultural negotiation are not limited however to

the non-Western or premodern worlds Clayton finds a similar strategy at work in the justishyfication of contemporary conceptions of human rights Though universal in scope human rights claims depend for their legitimacy on the distinctive moral resources available within a plurality of discourses and traditions both religious and otherwise and it is a confusion to assume that universality at the one level requires universality (or neutrality) at the other For the discourse of human rights is itself temporal and not eternal local and not univershysal Ibid 77 By means of reasons indigenous to multiple traditions specific limited goals may be tactically agreed upon by culturally diverse groups who share no common historical narrative and occupy no common ground save only the fragile and threatened planet that fate has destined as our shared home Ibid 78-79

27 Ibid 72 Whether it was open to all is debatable For a useful discussion of this question see Amartya Sen The Argumentative Indian (New York Farrar Straus and Giroux 2005) 6ff Sen argues that the Indian argumentative tradition though not equally accessible to all was nevertheless not limited entirely to cultural elites If it is important not to see the Indian argumentative tradition as the exclusive preserve of men it is also necessary to understand that the use of argumentative encounters has frequently crossed the barriers of class and caste Sen The Argumentative Indian 10


38


Religion and Public Reason

Although it should by now be clear that Clayton had larger designsmdash among them an historical assessment of the Enlightenment Project and especially Jeffersons contribution to itmdashit is natural to read his criticisms of common ground as at least partly a critique of the idea of public reason developed in John Rawlss later writings28 For accordshying to Clayton todays Rawlsians are heirs to the Jeffersonian agenda Rawlsians may have soberly realized that citizens of modern democratic societies share less in common than they had once imagined he writes but they have not abandoned the strategy of seeking out and expanding the possible patches of overlapping consensus that may survive29

But understood in this waymdashas aimed at contemporary and not simply historical targetsmdashit is not as clear that Claytons criticisms meet their mark It is true that Rawls held that the content of public reason properly includes only what is common to all thereby excluding all those religious and philosophical commitments about which people disagree and in this respect he bears a superficial resemblance to Jefferson (except that Rawls had little use for the eighteenth-century dream of rational religion) Nevertheless in his later work Rawls is careful to distance his rather limited ambitions from those commonly associated with the Enlightenshyment For instance in the Introduction to Political Liberalism he writes

Sometimes one hears reference made to the so-called Enlightenment projshyect of finding a philosophical secular doctrine one founded on reason and yet comprehensive It would then be suitable to the modern world so it was thought now that the religious authority and the faith of Christian ages was alleged to be no longer dominant Whether there is or ever was such an Enlightenment project we need not consider for in any case political libershyalism as I think of it and justice as fairness as a form thereof has no such ambitions30

Of course we need not simply take Rawlss word for it it may be that he protests too much Still I happen to think there are important differences and that understanding them can be instructive31

28 See especially Political Liberalism and The Idea of Public Reason Revisited (included in the expanded edition of Political Liberalism)

29 Clayton Religions Reasons and Gods 58 30 Rawls Political Liberalism xviii 31 There are moreover important affinities between Rawlss approach and Clayshy

tons For instance Rawls argues that his political conception of justice can be justified by appeal to an overlapping consensus of comprehensive doctrines The feasibility and limits of such a consensus can certainly be debated but it is worth noting that Rawlss concepshytion of an overlapping consensus is itself an exercise in what Clayton calls defensible difshyference Just as on Claytons account human rights claims can be justified within various


39


Although Rawlss project was neither as similar to Jeffersons nor as different from Claytons as one might initially think my aim in pointing this out is not ultimately to defend Rawls from some perceived slight but to suggest that appreciating how Rawls differs from Jefferson helps to shed light on an underdeveloped dimension of Claytons alternative The central problem here which Rawls understood but whichmdashI hasten to addmdashI do not think he succeeded in solving (and indeed which I will suggest does not admit of a purely rational solution) has to do with the distinctive nature and ends of political discourse and may not manifest itself to the same degree in some of the other discursive contexts that Clayton discusses as models of defensible difference

Like Madison Rawls saw pluralismmdashreligious and otherwisemdashnot as disaster but rather as the natural outcome of the activities of human reason under enduring free institutions32 The diversity of reasonable compreshyhensive doctrines characteristic of liberal democratic societies is not a mere historical condition that may soon pass away33 and resentment of it is inseparable from resentment of free institutions34 Neverthelessmdashand here too Rawls resembled Madisonmdashthis diversity poses a challenge to the stability of the very institutions that make it possible Surely one endurshying legacy of Rawlss later work is the clarity and urgency with which it sets the agenda for contemporary political philosophy How is it possible that there may exist over time a stable and just society of free and equal citizens profoundly divided by reasonable though incompatible religious

religious and moral traditions (see n 26) so on Rawlss account the political conception of justice is rooted in particular comprehensive doctrines All those who affirm the political conception start from their own comprehensive view and draw on the religious philosophshyical and moral grounds it provides The fact that people affirm the same political concepshytion on those grounds does not make their affirming it any less religious philosophical or moral as the case may be since the grounds sincerely held determine the nature of the affirmation Rawls Political Liberalism 147-48 On this account common ground is the outcome rather than the presupposition of argumentmdashalthough the substance of the political conception in turn places moral limits on certain forms of political discourse As Rawls put it When citizens share a reasonable political conception of justice they share common ground on which public discussion of fundamental questions can proceed Ibid 115

32 Ibid xxiv 33 Ibid 36 Note that reasonableness is not on this account an epistemological

category 34 Rawls writes To see reasonable pluralism as a disaster is to see the exercise of

reason under the conditions of freedom itself as a disaster Ibid xxiv-v Compare Madison Liberty is to faction what air is to fire an aliment without which it instantly expires But it could not be a less folly to abolish liberty which is essential to political life because it nourshyishes faction than it would be to wish the annihilation of air which is essential to animal life because it imparts to fire its destructive agency Madison The Federalist Papers 123


40


philosophical and moral doctrines35 Or more pointedly How is it possible for those affirming a religious doctrine that is based on religious authority for example the Church or the Bible also to hold a reasonable political conception that supports a just democratic regime36 Or less optimistically is it possible

Part of Rawlss answer consists in his account of public reason but this account and the nature of the concerns that give rise to it are often misunderstood Far from being committed to a totalizing conception of rationality Rawls acknowledges that reason-exchange takes many forms and that the demands of public reasonmdashin the technical sense he assigns the phrasemdashare tightly circumscribed Its rules pertain only to public advocacy and voting when constitutional essentials and matters of basic justice are at stake37 They do not apply to our personal deliberations and reflections about personal questions or to the reasoning about them by members of associations such as churches and universities all of which is a vital part of the background culture Plainly Rawls writes religious philosophical and moral considerations of many kinds may here properly play a role38 What distinguishes public reason from these nonpublic (but not private) forms of reason-exchange is that it issues ultimately in the exercise of coercive political power by the state39 As Rawls puts it in a demoshycratic society public reason is the reason of equal citizens who as a colshylective body exercise final political and coercive power over one another in enacting laws and in amending their constitution40 The central quesshytion is thus how that power is appropriately to be exercisedmdashie in the light of what principles and ideals must we as free and equal citizens be able to view ourselves as exercising that power if our exercise of it is to be justifiable to other citizens and to respect their being reasonable and rational41

35 Rawls Political Liberalism xviii It is worth noting en passant that although Madison had raised similar concerns in Federalist 10 his contemporaries largely failed to grasp their significance It was not until the twentieth century that Madisons view gained wide regard See Larry D Kramer Madisons Audience Harvard Law Review 112611 (1999) 611-79 Kramer writes If the Constitution embodies Madisons theory it has come to do so only in our century as a reflection of our present intellectual tastes Kramer 679

36 Rawls Political Liberalism xxxvii 37 Ibid 215 38 Ibid 39 Moreover Rawls argues that the acceptance of political authority is in practice

involuntary Political society is closed we come to be within it and we do not and indeed cannot enter or leave it voluntarily Ibid 136

40 Ibid 214 41 Ibid 137 Rawls stresses that his concern is not simply with political stability but

with stability for the right reasons It is sometimes said that the idea of public reason is put


41


For Rawls the special demands of public reason are no more than what civility and respect for ones fellow citizens require in such circumshystancesmdashnamely to live politically with others in the light of reasons all might reasonably be expected to endorse42 It is on this groundmdashand not because they are presumed to be false or epistemically sub-parmdashthat comprehensive religious or philosophical doctrines are to be avoided in favor of the plain truths now widely accepted or available to citizens generally43 In a democratic exchange of reasons what is common is to be preferred over what is particular not because it is more likely to be true but because one owes it to ones fellow citizens to justify the exercise of coercive power by appeal to considerations that they will also recognize as reasons44 It is not enough for arguments to be sound they must be publicly seen to be sound45 On a Rawlsian account the content of public reason is conceived as tradition-impartial but not tradition-independent and it is recommended for rather communitarian reasons here agreeshyment in conclusions is made possible by virtue of agreement on what count as relevant considerations46

forward primarily to allay the fear of the instability or fragility of democracy in the practical

political sense That objection is incorrect and fails to see that public reason with its criteshy

rion of reciprocity characterizes the political relation with its ideal of democracy and bears

on the nature of the regime whose stability we are concerned about Ibid xlix n 24

42 Ibid 243

43 Ibid 224-25

44 It is worth noting that even if exclusionist interpretations of the limits of public

reason are motivated by moral concerns rather than tendentious epistemological assumpshy

tions their defenders may nevertheless find it difficult to avoid falling back on philosophishy

cal assumptions every bit as controversial as the group-specific reasons m question For

instance it appears as though Rawls intends to limit the content of public reason to what we

happen as an empirical fact of the matter to agree on in which case religious beliefs could

be included if society became sufficiently religiously homogenous whereas any number

of scientific truths which challenge popular assumptions would need to be excluded But

the obvious difficulties with such populist conceptions of public reason as Christopher

Eberle has called them might push a rigorous exclusionist in the direction of the kind of

foundationals account Rawls explicitly disavows It could thus be argued that even if in

his later work Rawls did not subscribe to the problematic assumptions that Clayton detects

in Jeffersons view aspects of his account of public reason seem to require something releshy

vantly similar and thus that Claytons criticisms apply indirectly See Christopher J Eberle

Religious Conviction in Liberal Politics (New York Cambridge University Press 2002) 198ff

45 Rawls Political Liberalism 162 η 28 italics added

46 Jeffrey Stout has noted that for Rawlsians the social contract is essentially a subshy

stitute for communitarian agreement on a single comprehensive normative visionmdasha poor

mans communitananism Jeffrey Stout Democracy and Tradition (Princeton NJ Princeton

University Press 2004) 73-74


42


To be sure agreement in conclusions may still prove elusive The game of politics inevitably produces winners and losers the goal is simply to ensure that its outcome is conceived as legitimatemdashthat the losers do not feel that they were arbitrarily excluded from the game or that the winners won by not playing fairly Thus [e]ven though we think our arguments sincere and not self-serving we must consider what it is reasonable to expect others to think who stand to lose when our reasoning prevails If the limits of public reason are honored then as Rawls puts it [e]ach thinks that all have spoken and voted at least reasonablyand honored their duty of civility47

One can of course agree with Rawls on the importance of civility while rejecting his account of what it requires Recently Jeffrey Stout has taken up the challenge of articulating a conception of respect that does not require the exclusion of group-specific reasons arguing that [r]eal respect for others takes seriously the distinctive point of view each other occupies It is respect for individuality for difference48 Instead of attempting to couch our arguments in terms that all of our fellow citizens accept agrave la Rawls we should on Stouts account attempt to couch them in terms that each of them accepts even if the terms differ from case to case49 Undershystood in this way there need be nothing inherently disrespectful about arguing on the basis of reasons that are not reasons for everyone

Stouts alternative conception of public reason is similar in some respects to the discursive strategies of the vada tradition described by Clayton and it seems right as far as it goes (eg it satisfies what Rawls calls the criterion of reciprocity at the level of form even though content will vary) but it does not I think go far enough For instance since the reasons I offer to others will frequently differ from those by which I am myself moved there is a real danger that reason-exchange will degenerate into manipulation And even assuming I do act in good faith how should I proceed when others fail to be persuaded by the reasons I have offered them reasons whose relevance is not itself in doubtmdashespecially when these others are in the minority and thus lack the political means to block my own preferred political outcome Since it is usually possible to produce some reason however unpersuasive for nearly any conceivable decision something more needs to be said not only about the quality of the reasons I offer to others but also about the

47 Rawls The Idea of Public Reason Revisited 446 48 Stout Democracy and Tradition 12gt- original italics 49 Rawls calls this discursive strategy reasoning from conjecture and he denies that

it constitutes a form of public reasoning See Rawls The Idea of Public Reason Revisited 465


43


degree of justification required for the decisions I make especially when coercion is their likely outcome50 What constitute sufficient reasons here and who decides

I do not mean to suggest that these questions are unanswerable They have been discussed with depth and sensitivity by a range of contemporary thinkers51 My concern however is with the kind of answer for which we are looking Here it is important to appreciate not simply the various forms that reason-giving takes and the epistemic and moral standards to which these are in general expected to conform but also the limits of reason constituted by the ineliminability of power from politics These limits introduce an element of undecideability and a dimension of responsibility that ultimately elude even the best accounts of rationality

The Ineliminability of Power

One benefit of counterposing Clayton with Rawls is that each calls attenshytion to an important dimension of power that remains under-analyzed in the others work As we have seen Rawlss primary concern is with the overt political power that citizens exercise over one another when they enact coercive laws and he seeks to address it by insisting that the more significant of these decisions should be made only on the basis of premises that all of ones fellow citizens can reasonably be expected to endorse For Rawls the quest for common ground is motivated by a moral concern with the just exercise of coercive power rather than by a foundationalist epistemology or a political modus vivendi on his view public reason proshyvides citizens with a neutral space in which they can partipate as equals Clayton for his part argues that there is a price to pay for marginalizing difference in the interests of putative consensus Common ground is never unregulated it depends for its maintenance on control and power and requires vigilant policing Where Rawls is concerned principally with the outcome of public discourse Clayton is concerned with access to it But as we have seen power is no sooner addressed in one register than it reasshyserts itself in the other

Claytons ideal of public reason is a conversation from which the disshytorting effects of power have been removed and to which all are granted access provided they are willing to submit their claims to criticismmdasha looser more capacious conception of reason-exchange Though attractive

50 As Rawls puts it if we argue that the religious liberty of some citizens is to be denied we must give them reasons they can not only understandmdashas Servetus could understand why Calvin wanted to burn him at the stakemdashbut reasons we might reasonably expect that they as free and equal citizens might reasonably also accept Ibid 447

51 See especially Eberle Religious Conviction in Liberal Politics


44


as a model for cross-cultural dialogue such an account fails to see anyshything distinctive about political discourse treating it as just another form of moral debate52 Perhaps no discursive space is altogether free from the dynamics of power but in the political domain these are intrinsic not incidental Partly because public discourse issues in coercion access to it is always subject to regulation Here power is less a problem to be overcome than a defining feature of the landscape to be navigated To be sure all regulations are subject to political contestation but the result of successful contestation is a different set of regulations not the absence of regulation altogether Moreover deregulating the content of public reasonmdashimportant though that can bemdashdoes not automatically lead to increased participashytion as access can be blocked in numerous other ways

In politics the choice is never simply between power and reason or even between better and worse conceptions of reason-exchange but between more and less reasonable and responsible uses of power We can move power around concentrating it at the end of reason-exchange or hiding it at the beginningmdashgerrymandering the boundary between insiders and outsiders so as to create the illusion of common groundmdash but we cannot eliminate it altogether The best we can hope to do is to manage power more responsibly a large part of which involves rendering it explicit making it visible The problem with Rawlsian or Jeffersonian public reason on this view is not that common ground has a power dimension persemdashpower is inescapable here and inequalities of access are inevitablemdashbut that liberalism sometimes fails forthrightly to acknowlshyedge this and address it responsibly It is striking for example that while Rawls devotes considerable attention to the obligations citizens bear toward other citizens (with whom they are said to exist in a relationship of political equality) he says almost nothing about the question of how the distinction between citizens and non-citizens (who are not the political equals of citizens and to whom on this view citizens need not justify themselves in the same way) is to be determined taking our current civic

52 To be sure Clayton acknowledges that the actual discursive encounters that proshyvide the template often fell short of this ideal noting for example that historically the asymmetry of political power in Islamic and Christian lands meant that in practice these discourses were in constant danger of being subverted politically as discourses of dominashytion and that even in India where political advantage was more randomly distributed political factors played a role in debate and debates sometimes functioned as means of gaining political advantage Clayton Religions Reasons and Gods 71 As these remarks illusshytrate however he tends to view relations of power as contingent intrusions into reason-exchangemdashwhich they certainly can bemdashrather than as constitutive of the political sphere in which these exchanges can occur


45


and political boundaries more or less as given rather than as subject to perpetual negotiation53

Drawing critically and selectively upon Carl Schmitts political theory Chantal Mouffe has argued that exclusions are necessary for the conshystitution of a demos and so essential for democracy itself54 But whereas Schmitt concludedmdashwith disastrous implicationsmdashthat democracy is incompatible with liberal universalism (and thus that liberal democracy is impossible) Mouffe finds in this seeming inconsistency a creative as opposed to destructive tension

The democratic logic of constituting the people and inscribing rights and equality into practices is necessary to subvert the tendency towards abstract universalism inherent in liberal discourse But the articulation with the libshyeral logic allows us constantly to challengemdashthrough reference to humanshyity and the polemical use of human rightsmdashthe forms of exclusion that are necessarily inscribed in the political practice of installing those rights and defining the people which is going to rule55

Mouffes conception of liberal democracy as the dynamic juxtaposition of two distinct traditions is a helpful one but she is here too quick to concede Schmitts equation of democracy with political closure On my view what permits the tension between liberalism and democracy to amount to something more than a simple incompatibility is that space for the contestation of exclusions is built right into the logic of democracy itself This is because exclusions though necessary in general can never in particular instances be justified democratically For instance the question of who is eligible to vote crucial though some answer is for the possibilshyity of democracy cannot without circularity be decided by a vote one can defer to tradition precedent or some putative authority (eg the Founders) but none of these is a democratic solution To put it another way democracy is never a fully closed system the line between insiders and outsiders (friends and enemies on Schmitts view) is inherently fuzzy and contestable If democracy demands closure it also resists it On this reading liberalism does not so much oppose democracy as keep it honest

On Mouffes agonistic account of democracy the ideal of political conshysensus without exclusion must finally be recognized as illusory common ground is always a temporary stabilization of powermdasha provisional

53 According to Rawls the political relationship among democratic citizens is a relationship of persons within the basic structure of the societiy into which they are born and in which they normally lead a complete life Rawls Political Liberalism 216

54 Chantal Mouffe The Democratic Paradox (New York Verso 2000) 43 55 Ibid 44-45


46


hegemonymdashthat necessarily rests upon some kind of exclusion56 Conshytrary to other projects of radical or participatory democracy informed by a rationalistic framework radical and plural democracy rejects the very possibility of a non-exclusive public sphere of rational argument where a non-coercive consensus could be attained57 Thus Mouffe argues that [ijnstead of trying to erase the traces of power and exclusion democratic politics requires us to bring them to the fore to make them visible so that they can enter the terrain of contestation58 For as she rightly notes the main question for democratic politics is not how to eliminate power but how to constitute forms of power more compatible with democratic values59

Here the Indian argumentative tradition may again serve as a useful model since aspects of it functioned historically to decenter prevailing hegemonies Amartya Sen has argued that the emphasis on disputation within early Buddhist and Jain communities provided a crucial opening from which to challenge the privilege of elites It included a levelling feature that is not only reflected in the message of human equality for which these movements stood but is also captured in the nature of the arguments used to undermine the claim to superiority of those occupying exalted positions60 Though the topic cannot be pursued here Sen offers compelling evidence that indigenous traditions of public reasoning have played a key role in the development of democratic discourses moveshyments and institutions in contemporary India61

Conclusion

There is much to be learned from the kind of cross-cultural analysis and concern for particularity that characterize John Claytons work in the philosophy of religion By drawing attention to the importance of contest-ability in the Indian vada tradition he offers an alternative to Enlightshyenment conceptions of public reason such as Jeffersons that prize neutrality and require the privatization of difference Yet I have argued here that the quest for common ground is sometimes motivated not by foundationalist theories of knowledge but by moral concerns about the nature of the respect for ones fellow citizens that the exercise of coercive political power demands These concerns seem to have played a more

56 Ibid 57 Ibid 33 58 Ibid 33-34 59 Ibid 100 60 Sen The Argumentative Indian 10 61 See ibid 13ff


47


significant role in Rawlss thinking than in Jeffersons but I have argued that Rawls nevertheless did not succeed in resolving them and indeed that they do not admit of a purely rational solution This is because the exchange of reasons takes place within a political space constituted by power from which exclusions are inevitable but in which they can never in their particularity be justified democratically It is the perennial task of liberal democratic politics to render these exclusions visible and subject to political contestation Insofar as the classical vada tradition enables the contestation of the extra-democratic ideologies by means of which particushylar exclusions are rationalized it may here too provide a useful model for contemporary agonistic pluralism

BIBLIOGRAPHY

Clayton John Religions Reasons and Gods Essays in Cross-Cultural Philosophy of Religion

New York Cambridge University Press 2006 httpdxdoiorg101017CBO9780 511488399

Eberle Christopher J Religious Conviction in Liberal Politics New York Cambridge Univershysity Press 2002

Guttman Amy Religion and State in the United States A Defense of Two-way Protecshytion In Obligations of Citizenship and Demands of Faith Religious Accommodation in

Pluralist Democracies ed Nancy L Rosenblum 127-64 Princeton NJ Princeton University Press 2000

Kramer Larry D Madisons Audience Harvard Law Review 112611 (1999) 611-79 http dxdoiorg1023071342372

Madison James The Federalist Papers New York Penguin Classics 1987

McConnell Michael W Believers as Equal Citizens In Obligations of Citizenship and

Demands of Faith Religious Accommodation in Pluralist Democracies ed Nancy L Rosen-blum 90-110 Princeton NJ Princeton University Press 2000

Mouffe Chantal The Democratic Paradox New York Verso 2000 Rawls John Political Liberalism expanded edn New York Columbia University Press

2005 Sen Amartya The Argumentative Indian New York Farrar Straus and Giroux 2005 Stout Jeffrey Democracy and Tradition Princeton NJ Princeton University Press 2004 Walzer Michael What it Means to be an American New York Marsilio 1996


48

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49

DECLARATION13 ON13 13 THE13 RELATION13 OF13 THE13 CHURCH13 TO13 NON-shy‐CHRISTIAN13 RELIGIONS13 NOSTRA13 AETATE13 PROCLAIMED13 BY13 HIS13 HOLINESS13 POPE13 PAUL13 VI13 ON13

OCTOBER13 2813 196513

13 13

113 In13 our13 time13 when13 day13 by13 day13 mankind13 is13 being13 drawn13 closer13 together13 and13 the13 ties13 between13 different13 peoples13 are13 becoming13 stronger13 the13 Church13 examines13 more13 closely13 her13 relationship13 to13 non-shy‐Christian13 religions13 In13 her13 task13 of13 promoting13 unity13 and13 love13 among13 men13 indeed13 among13 nations13 she13 considers13 above13 all13 in13 this13 declaration13 what13 men13 have13 in13 common13 and13 what13 draws13 them13 to13 fellowship13

One13 is13 the13 community13 of13 all13 peoples13 one13 their13 origin13 for13 God13 made13 the13 whole13 human13 race13 to13 live13 over13 the13 face13 of13 the13 earth(1)13 One13 also13 is13 their13 final13 goal13 God13 His13 providence13 His13 manifestations13 of13 goodness13 His13 saving13 design13 extend13 to13 all13 men(2)13 until13 that13 time13 when13 the13 elect13 will13 be13 united13 in13 the13 Holy13 City13 the13 city13 ablaze13 with13 the13 glory13 of13 God13 where13 the13 nations13 will13 walk13 in13 His13 light(3)13

Men13 expect13 from13 the13 various13 religions13 answers13 to13 the13 unsolved13 riddles13 of13 the13 human13 condition13 which13 today13 even13 as13 in13 former13 times13 deeply13 stir13 the13 hearts13 of13 men13 What13 is13 man13 What13 is13 the13 meaning13 the13 aim13 of13 our13 life13 What13 is13 moral13 good13 what13 is13 sin13 Whence13 suffering13 and13 what13 purpose13 does13 it13 serve13 Which13 is13 the13 road13 to13 true13 happiness13 What13 are13 death13 judgment13 and13 retribution13 after13 death13 What13 finally13 is13 that13 ultimate13 inexpressible13 mystery13 which13 encompasses13 our13 existence13 whence13 do13 we13 come13 and13 where13 are13 we13 going13

213 From13 ancient13 times13 down13 to13 the13 present13 there13 is13 found13 among13 various13 peoples13 a13 certain13 perception13 of13 that13 hidden13 power13 which13 hovers13 over13 the13 course13 of13 things13 and13 over13 the13 events13 of13 human13 history13 at13 times13 some13 indeed13 have13 come13 to13 the13 recognition13 of13 a13 Supreme13 Being13 or13 even13 of13 a13 Father13 This13 perception13 and13 recognition13 penetrates13 their13 lives13 with13 a13 profound13 religious13 sense13

Religions13 however13 that13 are13 bound13 up13 with13 an13 advanced13 culture13 have13 struggled13 to13 answer13 the13 same13 questions13 by13 means13 of13 more13 refined13 concepts13 and13 a13 more13 developed13 language13 Thus13 in13 Hinduism13 men13 contemplate13 the13 divine13 mystery13 and13 express13 it13 through13 an13 inexhaustible13 abundance13 of13 myths13 and13 through13 searching13 philosophical13 inquiry13 They13 seek13 freedom13 from13 the13 anguish13 of13 our13 human13 condition13 either13 through13 ascetical13 practices13 or13 profound13 meditation13 or13 a13 flight13 to13 God13 with13 love13 and13 trust13 Again13 Buddhism13 in13 its13 various13 forms13 realizes13 the13 radical13 insufficiency13 of13 this13 changeable13 world13 it13 teaches13 a13 way13 by13 which13 men13 in13 a13 devout13 and13 confident13 spirit13 may13 be13 able13 either13 to13 acquire13 the13 state13 of13 perfect13 liberation13 or13 attain13 by13 their13 own13 efforts13 or13 through13 higher13 help13 supreme13 illumination13 Likewise13 other13 religions13 found13 everywhere13 try13 to13 counter13 the13 restlessness13 of13 the13 human13 heart13 each13 in13 its13 own13 manner13 by13 proposing13 ways13 comprising13 teachings13 rules13 of13 life13 and13 sacred13 rites13 The13 Catholic13 Church13 rejects13 nothing13 that13 is13 true13 and13 holy13 in13 these13 religions13 She13

50

regards13 with13 sincere13 reverence13 those13 ways13 of13 conduct13 and13 of13 life13 those13 precepts13 and13 teachings13 which13 though13 differing13 in13 many13 aspects13 from13 the13 ones13 she13 holds13 and13 sets13 forth13 nonetheless13 often13 reflect13 a13 ray13 of13 that13 Truth13 which13 enlightens13 all13 men13 Indeed13 she13 proclaims13 and13 ever13 must13 proclaim13 Christ13 the13 way13 the13 truth13 and13 the13 life13 (John13 146)13 in13 whom13 men13 may13 find13 the13 fullness13 of13 religious13 life13 in13 whom13 God13 has13 reconciled13 all13 things13 to13 Himself(4)13

The13 Church13 therefore13 exhorts13 her13 sons13 that13 through13 dialogue13 and13 collaboration13 with13 the13 followers13 of13 other13 religions13 carried13 out13 with13 prudence13 and13 love13 and13 in13 witness13 to13 the13 Christian13 faith13 and13 life13 they13 recognize13 preserve13 and13 promote13 the13 good13 things13 spiritual13 and13 moral13 as13 well13 as13 the13 socio-shy‐cultural13 values13 found13 among13 these13 men13 13 httpwwwvaticanvaarchivehist_councilsii_vatican_councildocumentsvat-shy‐ii_decl_19651028_nostra-shy‐aetate_enhtml13

51

CONGREGATION13 FOR13 THE13 DOCTRINE13 OF13 THE13 FAITH13

DECLARATION13 DOMINUS13 IESUS13 ON13 THE13 UNICITY13 AND13 SALVIFIC13 UNIVERSALITY13 13 OF13 JESUS13 CHRIST13 AND13 THE13 CHURCH13

13

13 INTRODUCTION13 13

113 13 The13 Lord13 Jesus13 before13 ascending13 into13 heaven13 commanded13 his13 disciples13 to13 proclaim13 the13 Gospel13 to13 the13 whole13 world13 and13 to13 baptize13 all13 nations13 ldquoGo13 into13 the13 whole13 world13 and13 proclaim13 the13 Gospel13 to13 every13 creature13 He13 who13 believes13 and13 is13 baptized13 will13 be13 saved13 he13 who13 does13 not13 believe13 will13 be13 condemnedrdquo13 (Mk13 1615-shy‐16)13 ldquoAll13 power13 in13 heaven13 and13 on13 earth13 has13 been13 given13 to13 me13 Go13 therefore13 and13 teach13 all13 nations13 baptizing13 them13 in13 the13 name13 of13 the13 Father13 and13 of13 the13 Son13 and13 of13 the13 Holy13 Spirit13 teaching13 them13 to13 observe13 all13 that13 I13 have13 commanded13 you13 And13 behold13 I13 am13 with13 you13 always13 until13 the13 end13 of13 the13 worldrdquo13 (Mt13 2818-shy‐2013 cf13 Lk13 2446-shy‐4813 Jn13 1718202113 Acts13 18)13

The13 Churchs13 universal13 mission13 is13 born13 from13 the13 command13 of13 Jesus13 Christ13 and13 is13 fulfilled13 in13 the13 course13 of13 the13 centuries13 in13 the13 proclamation13 of13 the13 mystery13 of13 God13 Father13 Son13 and13 Holy13 Spirit13 and13 the13 mystery13 of13 the13 incarnation13 of13 the13 Son13 as13 saving13 event13 for13 all13 humanity13 The13 fundamental13 contents13 of13 the13 profession13 of13 the13 Christian13 faith13 are13 expressed13 thus13 ldquoI13 believe13 in13 one13 God13 the13 Father13 Almighty13 maker13 of13 heaven13 and13 earth13 of13 all13 that13 is13 seen13 and13 unseen13 I13 believe13 in13 one13 Lord13 Jesus13 Christ13 the13 only13 Son13 of13 God13 eternally13 begotten13 of13 the13 Father13 God13 from13 God13 Light13 from13 Light13 true13 God13 from13 true13 God13 begotten13 not13 made13 of13 one13 being13 with13 the13 Father13 Through13 him13 all13 things13 were13 made13 For13 us13 men13 and13 for13 our13 salvation13 he13 came13 down13 from13 heaven13 by13 the13 power13 of13 the13 Holy13 Spirit13 he13 became13 incarnate13 of13 the13 Virgin13 Mary13 and13 became13 man13 For13 our13 sake13 he13 was13 crucified13 under13 Pontius13 Pilate13 he13 suffered13 death13 and13 was13 buried13 On13 the13 third13 day13 he13 rose13 again13 in13 accordance13 with13 the13 Scriptures13 he13 ascended13 into13 heaven13 and13 is13 seated13 at13 the13 right13 hand13 of13 the13 Father13 He13 will13 come13 again13 in13 glory13 to13 judge13 the13 living13 and13 the13 dead13 and13 his13 kingdom13 will13 have13 no13 end13 I13 believe13 in13 the13 Holy13 Spirit13 the13 Lord13 the13 giver13 of13 life13 who13 proceeds13 from13 the13 Father13 With13 the13 Father13 and13 the13 Son13 he13 is13 worshipped13 and13 glorified13 He13 has13 spoken13 through13 the13 prophets13 I13 believe13 in13 one13 holy13 catholic13 and13 apostolic13 Church13 I13 acknowledge13 one13 baptism13 for13 the13 forgiveness13 of13 sins13 I13 look13 for13 the13 resurrection13 of13 the13 dead13 and13 the13 life13 of13 the13 world13 to13 comerdquo113

213 13 In13 the13 course13 of13 the13 centuries13 the13 Church13 has13 proclaimed13 and13 witnessed13 with13 fidelity13 to13 the13 Gospel13 of13 Jesus13 At13 the13 close13 of13 the13 second13 millennium13 however13 this13 mission13 is13 still13 far13 from13 complete213 For13 that13 reason13 Saint13 Pauls13 words13 are13 now13 more13 relevant13 than13 ever13 ldquoPreaching13 the13 Gospel13 is13 not13 a13 reason13 for13 me13 to13 boast13 it13 is13 a13 necessity13 laid13 on13 me13 woe13 to13 me13 if13 I13 do13 not13 preach13 the13 Gospelrdquo13 (113 Cor13 916)13 This13 explains13 the13 Magisteriums13

52

particular13 attention13 to13 giving13 reasons13 for13 and13 supporting13 the13 evangelizing13 mission13 of13 the13 Church13 above13 all13 in13 connection13 with13 the13 religious13 traditions13 of13 the13 world313

In13 considering13 the13 values13 which13 these13 religions13 witness13 to13 and13 offer13 humanity13 with13 an13 open13 and13 positive13 approach13 the13 Second13 Vatican13 Councils13 Declaration13 on13 the13 relation13 of13 the13 Church13 to13 non-shy‐Christian13 religions13 states13 ldquoThe13 Catholic13 Church13 rejects13 nothing13 of13 what13 is13 true13 and13 holy13 in13 these13 religions13 She13 has13 a13 high13 regard13 for13 the13 manner13 of13 life13 and13 conduct13 the13 precepts13 and13 teachings13 which13 although13 differing13 in13 many13 ways13 from13 her13 own13 teaching13 nonetheless13 often13 reflect13 a13 ray13 of13 that13 truth13 which13 enlightens13 all13 menrdquo413 Continuing13 in13 this13 line13 of13 thought13 the13 Churchs13 proclamation13 of13 Jesus13 Christ13 ldquothe13 way13 the13 truth13 and13 the13 liferdquo13 (Jn13 146)13 today13 also13 makes13 use13 of13 the13 practice13 of13 inter-shy‐religious13 dialogue13 Such13 dialogue13 certainly13 does13 not13 replace13 but13 rather13 accompanies13 the13 missio13 ad13 gentes13 directed13 toward13 that13 ldquomystery13 of13 unityrdquo13 from13 which13 ldquoit13 follows13 that13 all13 men13 and13 women13 who13 are13 saved13 share13 though13 differently13 in13 the13 same13 mystery13 of13 salvation13 in13 Jesus13 Christ13 through13 his13 Spiritrdquo513 Inter-shy‐religious13 dialogue13 which13 is13 part13 of13 the13 Churchs13 evangelizing13 mission613 requires13 an13 attitude13 of13 understanding13 and13 a13 relationship13 of13 mutual13 knowledge13 and13 reciprocal13 enrichment13 in13 obedience13 to13 the13 truth13 and13 with13 respect13 for13 freedom713

313 13 In13 the13 practice13 of13 dialogue13 between13 the13 Christian13 faith13 and13 other13 religious13 traditions13 as13 well13 as13 in13 seeking13 to13 understand13 its13 theoretical13 basis13 more13 deeply13 new13 questions13 arise13 that13 need13 to13 be13 addressed13 through13 pursuing13 new13 paths13 of13 research13 advancing13 proposals13 and13 suggesting13 ways13 of13 acting13 that13 call13 for13 attentive13 discernment13 In13 this13 task13 the13 present13 Declaration13 seeks13 to13 recall13 to13 Bishops13 theologians13 and13 all13 the13 Catholic13 faithful13 certain13 indispensable13 elements13 of13 Christian13 doctrine13 which13 may13 help13 theological13 reflection13 in13 developing13 solutions13 consistent13 with13 the13 contents13 of13 the13 faith13 and13 responsive13 to13 the13 pressing13 needs13 of13 contemporary13 culture13

The13 expository13 language13 of13 the13 Declaration13 corresponds13 to13 its13 purpose13 which13 is13 not13 to13 treat13 in13 a13 systematic13 manner13 the13 question13 of13 the13 unicity13 and13 salvific13 universality13 of13 the13 mystery13 of13 Jesus13 Christ13 and13 the13 Church13 nor13 to13 propose13 solutions13 to13 questions13 that13 are13 matters13 of13 free13 theological13 debate13 but13 rather13 to13 set13 forth13 again13 the13 doctrine13 of13 the13 Catholic13 faith13 in13 these13 areas13 pointing13 out13 some13 fundamental13 questions13 that13 remain13 open13 to13 further13 development13 and13 refuting13 specific13 positions13 that13 are13 erroneous13 or13 ambiguous13 For13 this13 reason13 the13 Declaration13 takes13 up13 what13 has13 been13 taught13 in13 previous13 Magisterial13 documents13 in13 order13 to13 reiterate13 certain13 truths13 that13 are13 part13 of13 the13 Churchs13 faith13 13

13 13 13 VI13 THE13 CHURCH13 AND13 THE13 OTHER13 RELIGIONS13 IN13 RELATION13 TO13 SALVATION13

2013 From13 what13 has13 been13 stated13 above13 some13 points13 follow13 that13 are13 necessary13 for13 theological13 reflection13 as13 it13 explores13 the13 relationship13 of13 the13 Church13 and13 the13 other13 religions13 to13 salvation13

53

Above13 all13 else13 it13 must13 be13 firmly13 believed13 that13 the13 Church13 a13 pilgrim13 now13 on13 earth13 is13 necessary13 for13 salvation13 the13 one13 Christ13 is13 the13 mediator13 and13 the13 way13 of13 salvation13 he13 is13 present13 to13 us13 in13 his13 body13 which13 is13 the13 Church13 He13 himself13 explicitly13 asserted13 the13 necessity13 of13 faith13 and13 baptism13 (cf13 Mk13 161613 Jn13 35)13 and13 thereby13 affirmed13 at13 the13 same13 time13 the13 necessity13 of13 the13 Church13 which13 men13 enter13 through13 baptism13 as13 through13 a13 door7713 This13 doctrine13 must13 not13 be13 set13 against13 the13 universal13 salvific13 will13 of13 God13 (cf13 113 Tim13 24)13 it13 is13 necessary13 to13 keep13 these13 two13 truths13 together13 namely13 the13 real13 possibility13 of13 salvation13 in13 Christ13 for13 all13 mankind13 and13 the13 necessity13 of13 the13 Church13 for13 this13 salvation7813

The13 Church13 is13 the13 universal13 sacrament13 of13 salvation7913 since13 united13 always13 in13 a13 mysterious13 way13 to13 the13 Saviour13 Jesus13 Christ13 her13 Head13 and13 subordinated13 to13 him13 she13 has13 in13 Gods13 plan13 an13 indispensable13 relationship13 with13 the13 salvation13 of13 every13 human13 being8013 For13 those13 who13 are13 not13 formally13 and13 visibly13 members13 of13 the13 Church13 salvation13 in13 Christ13 is13 accessible13 by13 virtue13 of13 a13 grace13 which13 while13 having13 a13 mysterious13 relationship13 to13 the13 Church13 does13 not13 make13 them13 formally13 part13 of13 the13 Church13 but13 enlightens13 them13 in13 a13 way13 which13 is13 accommodated13 to13 their13 spiritual13 and13 material13 situation13 This13 grace13 comes13 from13 Christ13 it13 is13 the13 result13 of13 his13 sacrifice13 and13 is13 communicated13 by13 the13 Holy13 Spirit8113 it13 has13 a13 relationship13 with13 the13 Church13 which13 according13 to13 the13 plan13 of13 the13 Father13 has13 her13 origin13 in13 the13 mission13 of13 the13 Son13 and13 the13 Holy13 Spirit8213

2113 With13 respect13 to13 the13 way13 in13 which13 the13 salvific13 grace13 of13 God13 mdash13 which13 is13 always13 given13 by13 means13 of13 Christ13 in13 the13 Spirit13 and13 has13 a13 mysterious13 relationship13 to13 the13 Church13 mdash13 comes13 to13 individual13 non-shy‐Christians13 the13 Second13 Vatican13 Council13 limited13 itself13 to13 the13 statement13 that13 God13 bestows13 it13 in13 ways13 known13 to13 himself8313 Theologians13 are13 seeking13 to13 understand13 this13 question13 more13 fully13 Their13 work13 is13 to13 be13 encouraged13 since13 it13 is13 certainly13 useful13 for13 understanding13 better13 Gods13 salvific13 plan13 and13 the13 ways13 in13 which13 it13 is13 accomplished13 However13 from13 what13 has13 been13 stated13 above13 about13 the13 mediation13 of13 Jesus13 Christ13 and13 the13 unique13 and13 special13 relationship8413 which13 the13 Church13 has13 with13 the13 kingdom13 of13 God13 among13 men13 mdash13 which13 in13 substance13 is13 the13 universal13 kingdom13 of13 Christ13 the13 Saviour13 mdash13 it13 is13 clear13 that13 it13 would13 be13 contrary13 to13 the13 faith13 to13 consider13 the13 Church13 as13 one13 way13 of13 salvation13 alongside13 those13 constituted13 by13 the13 other13 religions13 seen13 as13 complementary13 to13 the13 Church13 or13 substantially13 equivalent13 to13 her13 even13 if13 these13 are13 said13 to13 be13 converging13 with13 the13 Church13 toward13 the13 eschatological13 kingdom13 of13 God13

Certainly13 the13 various13 religious13 traditions13 contain13 and13 offer13 religious13 elements13 which13 come13 from13 God8513 and13 which13 are13 part13 of13 what13 the13 Spirit13 brings13 about13 in13 human13 hearts13 and13 in13 the13 history13 of13 peoples13 in13 cultures13 and13 religions8613 Indeed13 some13 prayers13 and13 rituals13 of13 the13 other13 religions13 may13 assume13 a13 role13 of13 preparation13 for13 the13 Gospel13 in13 that13 they13 are13 occasions13 or13 pedagogical13 helps13 in13 which13 the13 human13 heart13 is13 prompted13 to13 be13 open13 to13 the13 action13 of13 God8713 One13 cannot13 attribute13 to13 these13 however13 a13 divine13 origin13 or13 an13 ex13 opere13 operato13 salvific13 efficacy13 which13 is13 proper13 to13 the13 Christian13 sacraments8813 Furthermore13 it13 cannot13 be13 overlooked13 that13 other13 rituals13

54

insofar13 as13 they13 depend13 on13 superstitions13 or13 other13 errors13 (cf13 113 Cor13 1020-shy‐21)13 constitute13 an13 obstacle13 to13 salvation8913

2213 With13 the13 coming13 of13 the13 Saviour13 Jesus13 Christ13 God13 has13 willed13 that13 the13 Church13 founded13 by13 him13 be13 the13 instrument13 for13 the13 salvation13 of13 all13 humanity13 (cf13 Acts13 1730-shy‐31)9013 This13 truth13 of13 faith13 does13 not13 lessen13 the13 sincere13 respect13 which13 the13 Church13 has13 for13 the13 religions13 of13 the13 world13 but13 at13 the13 same13 time13 it13 rules13 out13 in13 a13 radical13 way13 that13 mentality13 of13 indifferentism13 characterized13 by13 a13 religious13 relativism13 which13 leads13 to13 the13 belief13 that13 lsquoone13 religion13 is13 as13 good13 as13 another9113 If13 it13 is13 true13 that13 the13 followers13 of13 other13 religions13 can13 receive13 divine13 grace13 it13 is13 also13 certain13 that13 objectively13 speaking13 they13 are13 in13 a13 gravely13 deficient13 situation13 in13 comparison13 with13 those13 who13 in13 the13 Church13 have13 the13 fullness13 of13 the13 means13 of13 salvation9213 However13 all13 the13 children13 of13 the13 Church13 should13 nevertheless13 remember13 that13 their13 exalted13 condition13 results13 not13 from13 their13 own13 merits13 but13 from13 the13 grace13 of13 Christ13 If13 they13 fail13 to13 respond13 in13 thought13 word13 and13 deed13 to13 that13 grace13 not13 only13 shall13 they13 not13 be13 saved13 but13 they13 shall13 be13 more13 severely13 judged9313 One13 understands13 then13 that13 following13 the13 Lords13 command13 (cf13 Mt13 2819-shy‐20)13 and13 as13 a13 requirement13 of13 her13 love13 for13 all13 people13 the13 Church13 proclaims13 and13 is13 in13 duty13 bound13 to13 proclaim13 without13 fail13 Christ13 who13 is13 the13 way13 the13 truth13 and13 the13 life13 (Jn13 146)13 In13 him13 in13 whom13 God13 reconciled13 all13 things13 to13 himself13 (cf13 213 Cor13 518-shy‐19)13 men13 find13 the13 fullness13 of13 their13 religious13 life9413

In13 inter-shy‐religious13 dialogue13 as13 well13 the13 mission13 ad13 gentes13 today13 as13 always13 retains13 its13 full13 force13 and13 necessity9513 Indeed13 God13 lsquodesires13 all13 men13 to13 be13 saved13 and13 come13 to13 the13 knowledge13 of13 the13 truth13 (113 Tim13 24)13 that13 is13 God13 wills13 the13 salvation13 of13 everyone13 through13 the13 knowledge13 of13 the13 truth13 Salvation13 is13 found13 in13 the13 truth13 Those13 who13 obey13 the13 promptings13 of13 the13 Spirit13 of13 truth13 are13 already13 on13 the13 way13 of13 salvation13 But13 the13 Church13 to13 whom13 this13 truth13 has13 been13 entrusted13 must13 go13 out13 to13 meet13 their13 desire13 so13 as13 to13 bring13 them13 the13 truth13 Because13 she13 believes13 in13 Gods13 universal13 plan13 of13 salvation13 the13 Church13 must13 be13 missionary9613 Inter-shy‐religious13 dialogue13 therefore13 as13 part13 of13 her13 evangelizing13 mission13 is13 just13 one13 of13 the13 actions13 of13 the13 Church13 in13 her13 mission13 ad13 gentes9713 Equality13 which13 is13 a13 presupposition13 of13 inter-shy‐religious13 dialogue13 refers13 to13 the13 equal13 personal13 dignity13 of13 the13 parties13 in13 dialogue13 not13 to13 doctrinal13 content13 nor13 even13 less13 to13 the13 position13 of13 Jesus13 Christ13 mdash13 who13 is13 God13 himself13 made13 man13 mdash13 in13 relation13 to13 the13 founders13 of13 the13 other13 religions13 Indeed13 the13 Church13 guided13 by13 charity13 and13 respect13 for13 freedom9813 must13 be13 primarily13 committed13 to13 proclaiming13 to13 all13 people13 the13 truth13 definitively13 revealed13 by13 the13 Lord13 and13 to13 announcing13 the13 necessity13 of13 conversion13 to13 Jesus13 Christ13 and13 of13 adherence13 to13 the13 Church13 through13 Baptism13 and13 the13 other13 sacraments13 in13 order13 to13 participate13 fully13 in13 communion13 with13 God13 the13 Father13 Son13 and13 Holy13 Spirit13 Thus13 the13 certainty13 of13 the13 universal13 salvific13 will13 of13 God13 does13 not13 diminish13 but13 rather13 increases13 the13 duty13 and13 urgency13 of13 the13 proclamation13 of13 salvation13 and13 of13 conversion13 to13 the13 Lord13 Jesus13 Christ13

CONCLUSION13

2313 The13 intention13 of13 the13 present13 Declaration13 in13 reiterating13 and13 clarifying13 certain13

55

truths13 of13 the13 faith13 has13 been13 to13 follow13 the13 example13 of13 the13 Apostle13 Paul13 who13 wrote13 to13 the13 faithful13 of13 Corinth13 I13 handed13 on13 to13 you13 as13 of13 first13 importance13 what13 I13 myself13 received13 (113 Cor13 153)13 Faced13 with13 certain13 problematic13 and13 even13 erroneous13 propositions13 theological13 reflection13 is13 called13 to13 reconfirm13 the13 Churchs13 faith13 and13 to13 give13 reasons13 for13 her13 hope13 in13 a13 way13 that13 is13 convincing13 and13 effective13

In13 treating13 the13 question13 of13 the13 true13 religion13 the13 Fathers13 of13 the13 Second13 Vatican13 Council13 taught13 We13 believe13 that13 this13 one13 true13 religion13 continues13 to13 exist13 in13 the13 Catholic13 and13 Apostolic13 Church13 to13 which13 the13 Lord13 Jesus13 entrusted13 the13 task13 of13 spreading13 it13 among13 all13 people13 Thus13 he13 said13 to13 the13 Apostles13 lsquoGo13 therefore13 and13 make13 disciples13 of13 all13 nations13 baptizing13 them13 in13 the13 name13 of13 the13 Father13 and13 of13 the13 Son13 and13 of13 the13 Holy13 Spirit13 teaching13 them13 to13 observe13 all13 that13 I13 have13 commanded13 you13 (Mt13 2813 19-shy‐20)13 Especially13 in13 those13 things13 that13 concern13 God13 and13 his13 Church13 all13 persons13 are13 required13 to13 seek13 the13 truth13 and13 when13 they13 come13 to13 know13 it13 to13 embrace13 it13 and13 hold13 fast13 to13 it9913

The13 revelation13 of13 Christ13 will13 continue13 to13 be13 the13 true13 lodestar13 10013 in13 history13 for13 all13 humanity13 The13 truth13 which13 is13 Christ13 imposes13 itself13 as13 an13 all-shy‐embracing13 authority13 10113 The13 Christian13 mystery13 in13 fact13 overcomes13 all13 barriers13 of13 time13 and13 space13 and13 accomplishes13 the13 unity13 of13 the13 human13 family13 From13 their13 different13 locations13 and13 traditions13 all13 are13 called13 in13 Christ13 to13 share13 in13 the13 unity13 of13 the13 family13 of13 Gods13 children13 Jesus13 destroys13 the13 walls13 of13 division13 and13 creates13 unity13 in13 a13 new13 and13 unsurpassed13 way13 through13 our13 sharing13 in13 his13 mystery13 This13 unity13 is13 so13 deep13 that13 the13 Church13 can13 say13 with13 Saint13 Paul13 lsquoYou13 are13 no13 longer13 strangers13 and13 sojourners13 but13 you13 are13 saints13 and13 members13 of13 the13 household13 of13 God13 (Eph13 219)13 10213

56

57

58

59

60

61

62

63

Clooney

Halusha

Steve Beshear Hindu Ceremony

Amesbury

Nostra Aetate

Largen

13

BOSTON 13 COLLEGE 13 BOISI CENTER

FOR RELIGION AND AMERICAN PUBLIC LIFE 13


13 13


RELIGIOUS DIVERSITY AND THE COMMON GOOD


Table of Contents

Francis X Clooney ldquoReligious Diversity and Comparative Theologyrdquo chapter 1 from Deep Learning across Religious Borders

John Holusha ldquoThe Spirit of Japan 20 Miles from Detroitrdquo New York Times May 30 1985

ldquoDavid Williams Assails Steve Beshear over Participation in Hindu Prayer Ceremonyrdquo courier-journalcom January 4 2012

Richard Amesbury ldquoPublic Reason without Exclusion Clayton Rawls and the Vada Traditionrdquo Political Theology 12 no 4 (2011)

Pope Paul VI ldquoDeclaration on the Relation of the Church to Non-Christian Religious (Nostra Aetate)rdquo October 28 1965

Kristin Johnston Largen ldquoGod at Play Seeing God through the Lens of the Young Krishnardquo Dialog A Journal of Theology 50 no 3 (Fall 2011)

2


3


4


5


6


7


8


9


10


11


12


13


14


15


16


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


3


4


5


6


7


8


9


10


11


12


13


14


15


16


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


4


5


6


7


8


9


10


11


12


13


14


15


16


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


5


6


7


8


9


10


11


12


13


14


15


16


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


6


7


8


9


10


11


12


13


14


15


16


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


7


8


9


10


11


12


13


14


15


16


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


8


9


10


11


12


13


14


15


16


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


9


10


11


12


13


14


15


16


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


10


11


12


13


14


15


16


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


11


12


13


14


15


16


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


12


13


14


15


16


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


13


14


15


16


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


14


15


16


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


15


16


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


16


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


17


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


18


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


19


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


20


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


21


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


22


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


23







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen







Smashed13 Cars13




24










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen










25













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen













26



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen



27










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen










28












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen












29











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen











30


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


Page 1 of 1 Jan 24 2014 093221AM MST











31




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen




Richard Amesbury1


USA ramesburycstedu

ABSTRACT







32












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen












33








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen








34








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen








35









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen









36










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen










37








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen








38











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen











39









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen









40










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen










41







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen







42 Ibid 243

43 Ibid 224-25






















42








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen








43










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen










44






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen






45










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen










46




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen




Conclusion




47



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen



BIBLIOGRAPHY













48

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen

^ s

Copyright and Use




About ATLAS



49


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen


OCTOBER13 2813 196513

13 13






50



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen



51



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen



13





52







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen







53





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen





54




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen




CONCLUSION13


55




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen




56

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen

57

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen

58

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen

59

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen

60

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen

61

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen

62

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen

63

Clooney

Halusha


Amesbury

Nostra Aetate

Largen

“Religious Diversity: A Comparative Theological Perspective” Center Symposium...“Religious...

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