Abstract
Stepping Stones to Other Religions is an important contribution to a theological debate that has come increasingly to the fore since Vatican II and is likely to become even more important in coming decades: the relationship between Christian faith and other religious traditions. Adopting an ‘inductive’ methodology that is attentive to the ‘signs of the times’ (p. 20), Lane highlights the complexity of this relationship in the radically changed context that has arisen in the aftermath of 9/11, since when there has been an upsurge of interest in religion, which once again has found a niche in the public square, albeit a highly ambiguous one. This poses an immense challenge to theology, which now finds itself ‘caught between the mixed successes of modernity and the wild winds of post-modernity’ (p. 24). For Lane, it is precisely here, in this deeply ambiguous ‘vacuum’ or space of ‘in-betweenness’ (p. 46), that a critically engaged theology of inter-religious dialogue is required.
Having identified the challenge, Lane frames his response with reference to and in continuity with the teaching of Vatican II and significant teachings and actions of Popes John Paul II and Benedict XVI. In particular, the identifies Vatican II’s Declaration on the Relationship of the Church to non-Christian Religions, Nostra Aetate, as pivotal. Categorizing it as ‘a Theological and Pneumatological event’ (p. 87), he indicates that its teaching has contributed significantly to ‘an enlargement of the theological imagination’ (p. 88) by opening up a new vision of God’s providential relationship with all peoples. Thus dialogue—a word which ‘more than any other captures the spirit of the Second Vatican Council’ (p. 114)—is an imperative. Conceived as ‘a shared search for truth’ (p. 123), it calls for mutual respect, genuine openness, humility, a sense of searching that goes far beyond mere politeness, and acknowledgment of one’s prejudices so that they can be purified in the dialogue.
Seeking to ground this dialogue theologically, Lane directs attention to the pioneering, if somewhat neglected, work of Karl Rahner, who contributed significantly to Nostra Aetate and whose ‘searching Christology’ (p. 139) relocates the Christ-event within the larger history of humanity. Engaging with Rahner and a number of other theologians, Lane proposes the adoption of Pneumatology as the actual point of departure for dialogue, because ‘the Spirit as gift is universally present in the world and in the religions from the dawn of history’ (p. 174). Both ‘a fundamental theology of the Holy Spirit’ (p. 169) and a ‘Pneumatology of revelation’ (p. 204) are required to provide a solid basis for the dialogue, which also calls for a ‘pneumatological imagination’ (p. 217) if it is to be undertaken effectively. Without seeking to evade the ‘formidable list’ (p. 185) of problems associated with Spirit talk, Lane buttresses his argument with various philosophical and theological resources, showing how a philosophy of the human spirit is compatible with a theology of the Spirit and how important it is to put ‘spirit back into matter by recovering the unity of spirit in matter without collapsing them’ (p. 199).
Recognizing that his Pneumatology of dialogue has to be balanced with the traditional christological emphasis on the uniqueness of Christ, Lane promotes a Spirit Christology to complement the Logos Christology which has long predominated. This, he suggests, can have a beneficial impact on ecclesiology, which, practically speaking, has been left ‘untouched and unchanged’ (p. 246) by advances in contemporary Christology. Hence, his proposal requires a number of key reversals with ramifications in every sphere of theology: ‘… a reversal from theology to Pneumatology, from an emphasis on the Son and the Spirit to the Spirit and the Son, and from a focus on the Church and the Spirit to the Spirit and the Church in the service of ecumenism and inter-faith dialogue …’ (p. 260).
The relevance of this approach for Jewish–Christian dialogue is highlighted by Lane in the concluding chapter. While acknowledging the unresolved difficulties and controversies associated with this dialogue—for example, the horrors of the Holocaust and remembrance of the Shoah, the question of mission and the prayer for the Jews—he also emphasizes the fruits that have accrued from it. The covenant between God and the Jewish people is unrevoked, so that Israel ‘has its own defining role to play’ (p. 303) as we await the eschatological fulfilment as ‘pure gift from God’ (p. 305).
Stepping Stones to Other Religions is a well-written, well-produced book, though not without errors: for instance, ‘David Taylor’ (p. 39) seems to be a combination of the names of David Tracy and Charles Taylor; Amos Yong becomes Amos Jong (p. 203, n. 57) and Barnabas is rendered ‘Barnadas’ (p. 302).
In terms of content, Stepping Stones is an insightful, balanced and yet challenging work that wears its learning lightly. Lane’s footing is adroit and sure, as he traverses difficult waters in the ‘windy’ conditions that he has described. Yet it is important to bear in mind, too, that ‘stepping stones’ can be quite dangerous for the unwary, particularly when slippery, when the distance between the various stones is rather wide and when those traversing them are less than surefooted. Thus, at the work’s conclusion, one is left wishing for a few more ‘stepping stones’ to make the crossing more comfortable still: for example, in relation to how a pneumatological ecclesiology could be further developed and integrated with the highly structured, institutional approach that is important for so many; how dialogue with Islam can be pursued in ways that transcend the legacy of past misunderstandings, which have resurfaced strongly in the wake of 9/11; and how the religious niche in the public square may be developed in a way that is less ambiguous and threatening, much more constructive and credible.