Abstract
CHRISTIANITY, as we know it, is the result of a long history of grappling with pluralism. In some sense, then, religious pluralism is not new. Paul's unknown God at Athens, Irenaeus' theology of recapitulation, Thomas Aquinas' Summa contra gentiles—all are instances of Christianity's encounter with the world religions. Nor did Christianity always enter into this encounter in a negative, ghettoish manner. One has only to read the following prayer of Nicholas of Cusa to catch a little of the positive attitude toward non-Christians which always formed a part of the Christian tradition:
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