Page 436 - Stati inu obstati, revija za vprašanja protestantizma, letnik X (2014), številka 19-20, ISSN 1408-8363
P. 436
SYNOPSES, ZUSAMMENFASSUNGEN
tic drama of the end times, as the herald of Christ’s second coming. In the sce-
nario of the history of redemption, summarized according to biblical apocalyp-
tic writings, the deeper foundation of Luther’s anti-Judaism is to be found. Jews
ought to be converted to Christ.
The exclusion of Jews was also connected with the demand for religious
homogeneity, which in the conditions of the state church in modern European
history was a diseased focus of intolerance. The religious political principle of
homogeneity we must consciously and indisputably exclude from the canon of our
Christian principles - and on this point we can appeal to Luther, since he raised
the distinction between religious authority and political power into a fundamental
principle of leadership of the church and of politics. This distinction abolished
what was until then the practically self-explanatory synthesis of religion and po-
litical power which had developed in the Christian state churches.
We can extend our distancing ourselves from Luther’s intolerance – with
Luther – to our attitude towards non-Christian religions as well. Luther often
stressed that the truth which is Christ personally is much richer and more uni-
versal than the truth of our believing in Christ. Our Christian belief does not
include knowledge about how Christ is present in religions and why he acts there
in the way he does. Religious plurality exists because of God’s patience, that to-
lerantia Dei which he bestowed on us in Jesus Christ.
Religious tolerance does not mean indifference towards our own faith and
its pretensions to truth. Tolerance arising from faith does not mean either over-
all rejection or overall acknowledgement of some other religion, but its differen-
tial theoretical and practical evaluation and behaviour appropriate to the cir-
cumstances.
Religious tolerance arising from faith is an essential aspect of libertas Chris-
tiana.
UDC 271/279:27-72
Miroslav Volf
“Honor everyone!”
Christian faith and the culture of universal respect
In a globalized world with resurgent religions, world peace greatly depends
on religious tolerance. Religions are not disappearing. If intolerance is their
defining characteristic, religiously inspired and legitimized conflicts are inevita-
ble. In today’s intermingled and interdependent world with vibrant and assertive
religions, apart from genuinely religious motivation for tolerance, we can expect
cold disrespect, zealous intolerance and fierce violence to be the order of the day.
So the question is: Are there genuinely religious reasons for tolerance? The ques-
434
tic drama of the end times, as the herald of Christ’s second coming. In the sce-
nario of the history of redemption, summarized according to biblical apocalyp-
tic writings, the deeper foundation of Luther’s anti-Judaism is to be found. Jews
ought to be converted to Christ.
The exclusion of Jews was also connected with the demand for religious
homogeneity, which in the conditions of the state church in modern European
history was a diseased focus of intolerance. The religious political principle of
homogeneity we must consciously and indisputably exclude from the canon of our
Christian principles - and on this point we can appeal to Luther, since he raised
the distinction between religious authority and political power into a fundamental
principle of leadership of the church and of politics. This distinction abolished
what was until then the practically self-explanatory synthesis of religion and po-
litical power which had developed in the Christian state churches.
We can extend our distancing ourselves from Luther’s intolerance – with
Luther – to our attitude towards non-Christian religions as well. Luther often
stressed that the truth which is Christ personally is much richer and more uni-
versal than the truth of our believing in Christ. Our Christian belief does not
include knowledge about how Christ is present in religions and why he acts there
in the way he does. Religious plurality exists because of God’s patience, that to-
lerantia Dei which he bestowed on us in Jesus Christ.
Religious tolerance does not mean indifference towards our own faith and
its pretensions to truth. Tolerance arising from faith does not mean either over-
all rejection or overall acknowledgement of some other religion, but its differen-
tial theoretical and practical evaluation and behaviour appropriate to the cir-
cumstances.
Religious tolerance arising from faith is an essential aspect of libertas Chris-
tiana.
UDC 271/279:27-72
Miroslav Volf
“Honor everyone!”
Christian faith and the culture of universal respect
In a globalized world with resurgent religions, world peace greatly depends
on religious tolerance. Religions are not disappearing. If intolerance is their
defining characteristic, religiously inspired and legitimized conflicts are inevita-
ble. In today’s intermingled and interdependent world with vibrant and assertive
religions, apart from genuinely religious motivation for tolerance, we can expect
cold disrespect, zealous intolerance and fierce violence to be the order of the day.
So the question is: Are there genuinely religious reasons for tolerance? The ques-
434
