No Other Name?: A Critical Survey of Christian Attitudes Toward the World Religions

Paul Knitter's "No Other Name?" represents a watershed contribution to Christian theology of religions, challenging traditional exclusivist positions that have dominated Christian attitudes toward non-Christian faiths. Published in 1985, this critical survey emerges from the post-Vatican II context of increased interreligious dialogue and growing discomfort with classical Christian claims about the unique and definitive nature of Christ's salvific role.

Knitter systematically examines four primary models of Christian approaches to religious pluralism: exclusivism (salvation through Christ alone), inclusivism (salvation through Christ but potentially available through other religions), pluralism (multiple valid paths to salvation), and what he terms the "theocentric" model. His analysis demonstrates how each position grapples with the tension between Christian particularity and the apparent spiritual validity of other religious traditions. The work is particularly significant for its thorough critique of Karl Rahner's influential inclusivist concept of "anonymous Christians," which Knitter argues ultimately fails to respect the integrity of non-Christian religions.

The monograph's central contribution lies in advocating for a "theocentric" rather than "Christocentric" approach to interreligious dialogue. Knitter proposes that Christians can maintain their commitment to Christ while acknowledging that God may work salvifically through other religious traditions in ways that do not require explicit reference to Christ. This position represents a significant departure from traditional Christian theology, which has typically insisted on Christ's unique mediatorial role.

Knitter's methodology combines historical analysis of Christian attitudes with systematic theological reflection and practical concerns arising from missionary experience. He draws extensively from liberation theology, arguing that the criterion for evaluating religious truth should be a tradition's capacity to promote human liberation and justice rather than doctrinal orthodoxy. This pragmatic turn reflects his engagement with contemporary philosophical movements, particularly American pragmatism and process thought.

The work's significance extends beyond academic theology to practical questions of mission, evangelization, and interreligious cooperation. By questioning the necessity of explicit Christian faith for salvation, Knitter opens space for more authentic dialogue while raising fundamental questions about Christian identity. His survey remains influential in contemporary discussions about religious pluralism, though it has provoked substantial criticism from theologians who argue it undermines essential Christian truth claims about God's definitive self-revelation in Christ.