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The Craft of Innovative Theology


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over the language. So he clarifies precisely what he means by the terms “religious pluralism” and “a theology of religious pluralism.” He does not want the reader thinking of a different meaning of these terms that then leads to a misunderstanding of his argument.

      What does it mean, then, to speak about God – that is, do theology, and specifically creative theology – in the face of our religious Others? I suggest that it will or should display, minimally, the following characteristics (see Box 1.4):

       Box 1.4

      He helpfully lists the characteristics of a theology that takes religious pluralism seriously. The following five characteristics are his own listing. Although he is drawing on approaches found throughout the literature, his own listing of these five characteristics is his contribution to the debate.

      1 Theology must be radically humble (principle of fallibilism).

      2 Theology must be radically flexible (principle of indeterminacy).

      3 Theology must be radically open (principle of contingency).

      4 Theology must be radically poetic (principle of attraction).

      5 Theology must be radically risky (principle of irony).

      These are in no way meant to be an exhaustive set of characteristics, nor should we imagine that they will be present in equal measure, however, I argue that these are at least necessary features of knowing and speaking about God in the context of religious plurality. We will see, moreover, that these principles are interwoven, one often implying or melding into the others. Let us take them in turn before drawing some concluding insights and responding to some potential concerns.

      Radical Fallibilism: The Principle of Humility

       Box 1.5

      One feature of this essay is to draw a contrast with other approaches to theology. So this pluralistic theology will operate with a spirit of humility. It is not a conceited theology – one that is sure that it is right and everyone else is wrong. This is an important part of Ruparell’s argument.

       Box 1.6

      It is worth pausing and looking closely at footnote 5. In the text, the author is explaining that God’s transcendence means that we cannot know precisely what God is like. The author is aware that this is the realm of apophatic theology. To discuss this at any length in the text would be a major distraction. Instead, the author uses the note to invite the reader to read an essay on apophatic theology. In this way, he reassures the reader that he is aware of this strand in the literature; and he helpfully directs the reader to a text that can provide a helpful discussion of this approach to theology, namely, Andrew Louth, “Holiness and the Vision of God in the Eastern Fathers,” in Holiness: Past and Present, ed. Stephen C. Barton(London: T&T Clark, 2003), 217–239.