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Jesus the Savior and Religious Pluralism Introduction We live in a period of exceptional and unequaled changes, both in the secular and the ‘sacred’ world. Rapid and radical changes are taking place in ways unknown and unimagined, in the arena of theology, in the way we think of God, creation and salvation. “We live in pluralistic world. We find cultural, societal, economic, ethnic linguistic and political plurality. Above all, we are in a multi- religious world.” [1] In this religiously plural world how does one investigate and interpret the identity and saving function of Christ beyond the confines of Christianity. Is Christ the only way? Our traditional faith, after all, also we know a Creator God. Do other religions not also contain moments of truth? What do we say? Is the Christian faith unique? How could we be sure about this? How we can claim that Jesus’ unique and universal savior of the world. Is Jesus Christ the one and only mediator for all persons, at all times and places, even if they never heard his name? How does it square with the reality of religious pluralism? But in contrary we do believe that Jesus Christ, who, by His death on the Cross, has saved us from our sins. "Thou shall call His name Jesus. He shall save his people from their sins” (Matthew 1:21). The blood of Christ is critical in any hope of reconciliation with God. The theology of the Cross is central to having access to God. Other religions are consistently characterized as darkness from which one has to turn away to the living God through Christ. Salvation in him involved a turning from “idols” to serve a living and true God (1 Thess. 1:9). Only Christ was the way. I would like to discussed on the topic, that how Jesus is the savior of the world in religious plurality in present context. 1.    Unique Savior a.       Unique Mission: The mystery of God revealed in the history of Christian revelation, having its high point in Jesus Christ, has an ultimate uniqueness and unique identity of its own. The definitive claim can be found both in the scriptures and in the long tradition of the Church. Jesus claims a unique identity with the Father and a unique mission in the world, namely to reveal God to all humanity. His words are, “All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom his Son chooses to reveal him” (Matt. 11:27). b.     Most expected one: “Are you the one who was to come, or should we expect someone else?” (Matt. 11:3). Jesus’ answer is explicitly clear to John the Baptizer. He alone has intimate understanding of the Father’s mind and will; He alone can make the Father known. He has intimate relationship with his Father. c.      Only Way to God:   “I am the way, the truth and the life; no one comes to the Father except through me” (John 14:6). Through his death and resurrection Jesus in his own person became the way to God. Salvation is Christ centric! Christ’s claim is that he in his person is the truth—the fullness of God dwells in him. Outside of Him there is spiritual darkness, lostness and death. God was to be worshipped in spirit and in truth (John 4:24). It is the truth which would liberate and set free (John 8:31-32). “I am sending you to them (the Gentiles) to open their eyes and turn from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me” (Acts 26:18). Soul received this message from resurrected Lord. “Remember that at that time you were separate from Christ, excluded from the citizenship in Israel and foreigners to the covenants of promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near by the blood of Christ” (Eph. 2:12-13). d.     Unique Lordship: The uniqueness of Christ also consisted in his unique lordship. His triumph on the cross, his resurrection and his ascension, placed him above all principalities and powers, and as head of the Church. Christ would build the Church and the gates of hell would not prevail against it. His kingdom would grow like a mustard seed. “Salvation is found in no one else, for there is no other name under heaven given by men by which we must be saved” (Acts 4:12). Christ’s person, redemptive activity, and rule are unique. e.      Suffering and death: "For God so loved the world, as to give His only begotten Son; that whosoever believeth in Him, may not perish, but may have life everlasting.  For God sent not His Son into the world, to judge the world, but that the world may be saved by Him" (John 3:16-17). Christ had a mission to reveal God to all humanity, He was most expected One in the Old Testament, He is the Only Way to God and head of the Church and through His suffering and death He brought salvation for all, remission from sin. For these reasons we can call Jesus Christ is the Unique Savior. 2.   In the New Testament There is but one God. There is only one mediator between God and human being: Jesus Christ, the incarnate So of God (1 Tim 2:3-6; Heb 8:6; 9:15; 12:24; Gal 3:19-20). There is only one salvation history. God is one, creation is one, history is one, salvation is one, cosmos is one and savior of the World is one. The early Christians believed and confessed and proclaimed that Jesus is the Christ (Acts 2:36; Col 2:6), the Lord (1 Cor 12:3; Phil 2:11), the Messiah (Mk 8:29), the Son of God (Mk 1:1; Acts 9:20; Heb 4:14) and God (Jn 1:1; 20:28). They also believed that salvation is in no one else, that anyone who believed in him would become free and a child of God (Gal 4:4-7). God made his self disclosure through creation, intermediaries like prophets, priests, kings and rulers. But in the fullness of time he sent his own Son into the world as his personal messenger and message. He has spoken through none other than his own only begotten and beloved Son (Heb 1:1-3). Here Jesus is found the definitive and decisive, final and fullness of divine revelation. The mystery of God’s saving will have been made known to us through his Son Jesus Christ (Eph 1:9-10; 3:8-12). Jesus himself spoke of his unique identity as the sole savior of the world (Mk 16:16; Jn 640, 47). He brings God to human beings and takes human beings to God. He is Emmanuel, God with human beings, and the one who is God and man at the same time. He is the high priest who, through his sacrificial death and resurrection, has saved us once for all. His sacrifice on the cross is eternal and enduring, complete and consummate, supreme and sublime, having infinite value and universal effect (Heb 7:26-28) 3.   Church Document The Dogmatic Constitution on the Church (v. 16)the Declaration on the Relation of the Church to NOn Christian Religions (V.2) and the Decree on the Church’s Missionary Activity (v.7) clearly state that people who do not belong to the Church of Christ can be saved. This Council teaches that Jesus Christ is the true mediator between God and humans and the savior of all, the source of salvation for the world. 4.   Incarnation of Christ “The Word of God or the Lord of history is, the Incarnation Jesus. The Word of God becomes flesh and assumes an incarnate and personal human life. In becoming man the Word is the manifestation or revelation of the Father in a human way.” [2] Meaning of the term is to inter into or become flesh. We believe that in the history of salvation of the world, the Son of God while remaining fully divine became truly and fully human. “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth (Jn 1: 14).Saint Paul speaks of God who sent forth his Son (Gal, 4:4, Rom, 8:3) and of Jesus Christ as the one Lord “through whom are all things and through whom we exist” (1 Cor, 8:6). a)   Liberty Christian people believe that Christ died for us. He has to be God in order to defeat death by resurrection. He has to be man in order to die on our behalf. “He has sent me to proclaim release to the captive and recovery of sight to the blind, to let the oppressed go free.” (Lk 4: 18).Jesus Christ came to save our life from all kind of bondages so that we can become totally free man. That’s why Jesus’ self-giving sacrifice alone can cancel the debt of sin. b)   Humble Servant “But emptied Himself, taking the form of a slave, being born in human form, He humbled Himself” (Phil 2: 8). Jesus became man in order that the will of Father be fulfilled and that is why He humble Himself as servant to the feet of the cross and show the divine love of humankind and this teaches me to become humble as Jesus Christ and deny myself.

c)   True Way “If any want to become my followers, let them deny themselves and take up their cross and follow me” (Mt 16: 24). Jesus Christ is the knowledge of God that’s why He shows the path of God. I can also show others the true way of life so that they can reach to the Fathers house. d)   Justice and peace We see Christ is showing justice in this very word " I came into the world, to testify to the truth” (Jn 18: 37).He died on the cross and it was the perfect fulfillment of justice, where he quoted the cross is my justification because it is the perfect act of justice. God created me as His dearest and sent me to the earth to establish justice as Jesus did. “Blessed are those who are persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven” (Mt 5: 10). "Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest" (Mt 11: 28). Jesus Christ became man so that He can establish peace in the world. And this teaches me to establish peace is the world. “Peace I leave with you; my peace I give you” (Jn 14: 27).He also encourages me to live in His peace. e)    His Message The message of Jesus marks a radically new vision of life, a new understanding of human existence and spirit. His critique of the Jewish society and culture and religion was geared to the birth of new era, a new way of being and doing. The quintessence of his message was the advent of the reign of God and divine offer of liberating love, which he explained in parables and expressed in healing miracles, which calls for metanoia, conversion of heart. Enemy love is one of the unique characteristics of Jesus’ Message, (Mt 5:38-48). It goes without saying that his life-enhancing, life-transforming and life-imparting message is universal. He addressed himself to all. The Kingdom he preached and initiated is wider than Christianity. As the embodiment of the Kingdom, Christ is as universal as the kingdom of God. Death and resurrection 5.   Jesus the Eschatological fulfiller There is a universal dimension to Jesus as the eschatological prophet and fulfiller (Col 1:15-17). Everything proceeds from him. Everything finds its sustenance and subsistence in him. Everything returns to him. He has reconciled everything unto himself and unto the Father through the blood of his cross. He will bring this reconciliation to final fruition and fulfillment at the end times. There is a comprehensive and cosmic flavor to this final eschatological fullness that is awaited. The risen and glorified Christ is the eschatological anticipation of the crowning consummation that is awaited. In him we have received forgiveness of our sins and redemption through his blood. He unites all things in heaven and on earth, and puts all things under his feet (Eph 1:3-23). Creation speaks of the beginning of life, the paschal mysteries of Christ of the re-creation of life and the eschatological fulfillment of the fullness of life. The Kingdom inaugurated and established d by Christ is universal in essence. The length and the breadth, the height and the depth of this kingdom are much greater than Christianity. The whole of the Christ event his serving life, self giving ministry, saving depth and resurrection has an impact not only on women and men of all times and places but also on the entire created cosmos. 6.   Son of God Sacred Scripture uses the expression ‘Son of God in number of different ways, but the meaning are so related that the expression always denotes a close relationship to God. “Christology has to do with Jesus Christ; Christological reflections are concerned not simply with the question of Jesus Christ but also, at the same time, with the meaning of God or ultimate reality for human existence.” [3] The title ‘Son of God’ was used to designate a person very close to God, or especially favored by Him, with cause of their close connection with God. “As applied to Jesus Christ, however, the title ‘son of God has a unique meaning. He alone can claim it in its proper sense. He alone is the Son of God by nature “true God of true God, begotten not made; consubstantial with the Father” it is said in the Nicene Creed.” [4] He never actually said in so many words, “I am God.” He first claimed the special relationship with God associated in the Jewish mind with the term ‘son of God,’ and then revealed the unique character of this sonship which made Him coequal with His Father. From that momentous moment of God becoming man, no one goes to God except through his incarnate Son. “Every human person is united to the God made man because God has become human, and is present in every human through his incarnate humanity. God has become human in every human being. The mystery of incarnation reaches to all women and men, anywhere, anytime, regardless of language, religion, color or status in life. It is through incarnation that the second person of the Trinity brought God to us. And we can go to God only through him.” [5] 7.    Kingdom of God First of all, a kingdom is the authority to rule, the sovereignty of the king. We can say that the Kingdom of God is ‘God's people in God's place under God's rule.’ In other words the Kingdom of God can be described as ‘the reign of God dynamically active in human history through Jesus Christ, the purpose of which is the redemption of his people from sin and from demonic powers, and the final establishment of the new heavens and the new earth. “Through words and deeds, through signs and parables, and through his own example and atitude towards different kinds of people, he indicates its characteristic.” [6] “The presence and coming of the Kingdom of God was the central message of Jesus.” [7] For example, "his teaching was designed to show men how they might enter the Kingdom of God (Matt. 5:20; 7:21). His mighty works were intended to prove that the Kingdom of God had come upon them (Matt. 12: 28). His parables illustrated to His disciples the truth about the Kingdom of God (Matt. 13:11). So, then, from this brief study, we see that the expression “Kingdom of God” does not refer to heaven or the church or the heart or to moral reform or to a future realm. Rather it refers to the active, dynamic exercise of God’s rule, authority, dominion, and power in the world! In short, the Kingdom of God is the rule of God manifested in Christ to bring redemption to the earth. No wonder the Kingdom is the central theme of the New Testament! 8.    Abba The only other NT occurrence of the term is Mk 14:36, a later witness, where Jesus addressed God as Abba during his agony in the garden. Each of the NT examples of Abba is followed in Greek by ho Pater, the Father. Ho Pater may be understood as a translation into Greek of the Aramaic Abba. Abba could also be taken to men “God” with the whole expression then meaning “O God, the (or my, or our) Father. [8] God is being addressed as abba by an individual Jew in prayer. It is interpreted this as indicating a uniqueness in the relationship between Jesus and God, an idea it linked also with a theory that this particular form of the Aramaic word for ‘father’ had its origin in the chatter of small children. While some theologian use Jesus’ use of Abba as a starting point in the Christology, others question whether he even voiced the word at all. [9] In Scripture there are many different names used to describe God. While all the names of God are important in many ways, the name “Abba Father” is one of the most significant names of God in understanding how He relates to people. While most people, at least those who do not irrationally deny the existence of God, would claim that all are “children of God,” the Bible reveals quite a different truth. We are all His creations and under His authority and Lordship and will all be judged by Him, but being a child of God and having the right to truly call Him “Abba Father” is something that only born-again Christians are able to do (John 1:12-13). Our relationship with God, we know He no longer deals with us as enemies; instead, we can approach a holy God as our heavenly Father with “boldness” (Hebrews 11:19) and “full assurance of faith” (Hebrews 11:22). We have that confidence because of the indwelling presence of the Holy Spirit who “bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and joint-heirs with Christ, if indeed we suffer with Him, that we may also be glorified together” (Romans 8:16-17). The benefits of being adopted children of God are many. Becoming a child of God is the highest privilege and honor that can be imagined. Because of it we have a new relationship with God and a new standing before Him. He deals with His children differently than He deals with the rest of the world. Being a child of God, adopted “through faith in Christ Jesus” is the source for our hope, the security of our future and the motivation to “walk worthy of the calling with which you were called” (Ephesians 4:1). Being children of the King of Kings and Lord of Lords calls us to a higher standard, a different way of life and a greater hope. “It is amazing that a holy and righteous God, who created and sustains all things, who is the only all-powerful, all-knowing, ever-present God, would allow sinful humans to call Him “Daddy.” As we come to understand who God really is and how sinful we are, the privilege of being able to call Him “Abba Father” will take on a whole new meaning for us and help us understand God’s amazing grace.” [10] Here we can say all we become son of God and we call our God Abba Father as Jesus called. We can understand that whole human being is introduced as children of God not only the Christian only. In this pluralistic context, this call abba is for all. All are invited to God to call Him Abba Father. 9.   Trinity a.   Before Christ: The Trinity was unknown to people before the time of Our Lord. When Abraham was chosen by God, about 1850 BC, to become father of the Israelites, most people were polytheists that are believers in many gods. God had to convince His newly chosen people that there was only one God, Yahweh. This was difficult because the Israelites were a weak nation, completely dominated by surrounding cultures and powers. “He delivered them from slavery in Egypt, fed them for 40 years in the desert, and made a special agreement or covenant, with them on Mt. Sinai when He gave them the Ten Commandments. He was not only the best of all gods, but the one and only God, all-powerful creator of all things.” [11] The great achievement of the Israelites was monotheism that is belief in one God. Their motto was “The Lord is God and there is no other. God did not reveal to them. b.   Trinity in the New Testament: “Jesus has impressed on his hearers the reality of the Father; He gradually reveals that He too is God. He is the Son of God in a very special way not just as we are, but the true and proper Son of God, the only begotten of the Father.” [12] He is able to forgive sin (Mk 2:5). He clearly claims to be God (Mk 14:61). He is not claiming to be a second God, for He says “I and the Father are one” (Jn 10:30). He claims to be, the true Son of God, equal in every way to the Father. We see in the Trinitarian God that Father the creator Son is savior and Holy Spirit is sanctifier. Though they seem three persons but in true they are one God. So we can understand that though they are three in persons but we believe in One God. This is a great mystery over the era. We can relate with religious plurality that though there are many religions but truth is one or goal is one, to meet with God. In every religion there is hidden truth that only God knows by this truth every nation will get salvation. We Christian cannot centralize the salvation for Baptize people. c.  Unity and diversity: There are more things that unite religions than divide them. In every religion there are fundamental human values which are inestimable and invaluable, “life compassion in Buddhism, brotherhood in Islam, tolerance in Hinduism, non-violence in Jainism, courage and duty consciousness in Sikhism and love in Christianity” [13]. By accepting and respecting these values we can foster greater harmony among different religions. All religions speak of the ways and means of attaining communion with God and communion with human beings and the cosmos. We should avoid ghetto mentality and religious exclusivism. d. One God many religions God is the one and only, who embraces everyone and everything. This profession of faith considers all humans as belonging to the one family of God, sisters and brothers to one another. All of us can easily accept that there is a total impossibility of grasping and expressing the total and absolute truth about God. “Every religion has its own unique way of approaching and understanding expounding and enunciating God. Christ, for us, is the sure way to the Father. But we must not forget that ‘Christ is the way that is open to other ways.’” [14] 10. Responses to Religious Pluralism Christians maintain that the Christian faith is true and that the sacrificial death of Jesus is the basis of genuine salvation. Thus, other religions cannot deliver genuine salvation. Where other religions disagree with Christian revelation, at that point they are in error. Before addressing problems with religious pluralism, we need to consider four things. First, all truth is God's truth — whether within the Christian faith or outside it. Buddhists or Confucians believe in honoring parents or in religious freedom; Muslims maintain that an eternally existent God created the universe. Christians can work together with Muslims and Buddhists in opposing tyranny and oppression throughout the world. Because, all people are God's image-bearers. Second, non-Christians who believe Christians are narrow-minded for believing in Jesus' uniqueness: Non-Christians who are offended by claims that Jesus is the only Savior need to know that this claim originated with Jesus; Christians did not make this up (for example, John 14:6; compare Acts 4:10; 2 Corinthians 5:19). The critic must ultimately contend with Jesus' own authoritative and staggering identity claims. Third, religious dialogue requires equal respect, not equality of belief While Christians, Jews, and Muslims share an Abrahamic faith, this does not mean they are equal. So if discussants approach the religious roundtable assuming religions are equally legitimate and true, they are not doing so as Christians, Muslims, or Hindus. Religious dialogue must begin with the equality of persons, not belief. Participants can discuss their individual views and experiences openly, and all sides can benefit from empathetically listening to clarify views and to prevent the creation of caricatures and stereotypes (James 1:19) Fourth, religion, including idolatrous conceptions of God within Christendom, may prevent people from knowing the living God. As with many religious leaders in Jesus' day, religiosity may hinder people from salvation and encountering God. One Muslim convert to Christ declared, "The more I see of the world's religions, the more beautiful Jesus appears to me." 11. Weaknesses of Religious Pluralism. o  The differences in teaching among the religions are fundamental in nature and mutually contradictory. The teachings of the major religions about God or "Ultimate Reality" are contradictory. Hindus are pantheists or polytheists. Buddhists are atheists or pantheists. Muslims are theists and Unitarian. Christians are theists but trinitarian. These views cannot all be true. o  The teachings of the major religions about man and salvation are contradictory. Muslims believe man is weak but not sinful in nature and under God's judgment for his disobedience to His laws. Salvation comes through submitting to the laws of God. Christians believe that man is alienated from God and under His judgment due to his sinful rebellion against Him. But salvation can only come as a result of trusting in what He has graciously done by providing His Son Jesus as an atoning sacrifice for our sin, and by His Spirit changing us from within. [15] o  It is impossible to believe that all religions are true How can we really know that this is the case? A "common" mystical experience among followers of various religions is impossible to verify. If the real meaning of the teachings of Jesus is an "mysterious" one, why did the apostles apparently not know this? Certainly, they would have been in a better position to know this than we. Yet, they betray no such belief. Conclusion: Up until the Second Vatican Council Christianity considered non-Christian religions as erroneous, superstitious and valueless. The Council acknowledges and accepts truth contained in non-Christian religions (Dignitatis Humane 1, 3, 10). “Paul II argues christologically that the Spirit of God is present and active outside the visible Church.” [16] In the multi-religious, multi cultural setting of the world today unsurpassable revelation of God without prejudice and offence to our neighbors of others faiths. God has own idea to save the world but we can say that God is creator of everything and He cannot be partial, he cannot save only Christian people. He is merciful and kind enough. He will save all men and women. As we have discussed in Kingdom of God, and incarnation of Son that God is for all and God sent Jesus Christ to save the world through suffering, death and resurrection. We cannot limit Christ saving action He died for all and once. So we can respect other religion also because there are some good values and works which they are practicing through these they will get salvation.

Refarences •	 SAMARTHA,S. J: One Christ Many Religions Toward a Revised Christology. South Asia Theological Research Institute, Bangalore, India 1992.2)     Indian Theological Studies. “Unique and Universal Savior? Christology in a Religiously Plural World.”Vol. XLV, No. 2, June 2008. 3)      ALLEN, J. Paul: Christ Beyond Christianity: Christianity and Other Religions. Geo. A. Pflaum, Publisher, Dayton, USA 1970. 4)     RACE, Alan: Christians Religious Pluralism: Patterns in the Christian theology of religions. ORBIS BOOKS, Maryknoll, New York 1982. 5)      GNANAKAN, Ken:The Pluralistic Predicament. Theological Books Trust, Bangalore, India 1992. 6)     DARDESS, George: Do we worship the same God? St. Pauls Press, Bangalore, India 2009. 7)      The New Catholic Encyclopedia, vol- 1, 12, “Abba,” “Son of God”, The Catholic Uiversity of America, Washington, 2003. 8)     The Catholic Encyclopedia for Shool and Home, vol- 12, “Trinity”, McGrow  Hill Book Company, New York, 1965.