Plurality Of Religions Research Articles

Pluralism versus Separation: Tension in the Australian Church-State Relationship

Abstract The relationship between the state and religion in Australia exists in a state of tension. On the one hand the “non-establishment” clause in section 116 of the Australian Constitution points to the separation of religion and state. On the other hand there is a high level of cooperation between the state and religion in the public sphere, most visible in the funding of religious schools by the federal government. These two visions of the Australian state-religion relationship are in tension. One requiring the removal of religion from the public sphere while the other calls for a plurality of religions to be accommodated in public spaces. This article seeks to resolve this tension by proposing a new way to understand the Australian state-religion relationship as non-establishment pluralism. Non-establishment in the sense that the Australian Constitution prohibits the establishment of any religion—be that a single state church, multiple state religions, or religion generally. Pluralism in that the state via ordinary legislation, public policy, and government action cooperates with religion in numerous areas of state and religious interest in the public sphere.

PENGARUH BUDAYA “SATU TUNGKU TIGA BATU” TERHADAP TOLERANSI BERAGAMA MASYARAKAT WERBA FAKFAK PAPUA

People in Werba village, Fakfak Regency, and Papua live in a plurality of religions with a high religious tolerance. Within a family, there can be three different religions: Protestant Christianity, Islam and Catholicism. Interfaith marriage is accepted and practised as a matter, of course. In the construction of a house of worship, there are committee members from other religions. This lifestyle seems to be influenced by the local culture. This study aims to describe the influence of culture in a pluralist lifestyle with high religious tolerance. The method used is descriptive-qualitative. The data collection technique was interviews with informants from traditional and religious leaders in Werba village, Fakfak District, Papua. The results showed that the basic pluralist life and religious tolerance in Werba village were influenced by the local community's powerful kinship system. The main philosophy is one stove of three stones which means one family of three religions. Kinship, kinship, brotherhood is the primary basis of social life, including religious life.

MODEL TOLERANSI PROPHETIK DI MADINAH PASCA HIJRAH DAN RELEVANSINYA TERHADAP PLURALITAS SOSIAL BUDAYA INDONESIA

Tolerance between religious communities is an important issue to be discussed. This is because in recent years various acts of radicalism and tolerance in the name of religion have increasingly occurred in various parts of the world. This study aims to analyze the inter-religious tolerance model practiced by the Prophet Muhammad in Medina. Using a qualitative method with a literature review approach, this research found that the tolerance built by the Prophet in Medina was dominant with the positive-active tolerance model. This study also found that the reality of tolerance in Medina is basically relevant to the plurality of religions in Indonesia. Therefore, the tolerance model developed by the Prophet in Medina is relevant to be implemented in Indonesia. Of course, the implementation of the tolerance model is by adjusting the sociocultural construction of today's society.

Peran emosi dalam politik: pandangan martha nussbaum dalam kesetaraan hidup demokratis

Nussbum said every society full of emotions. These are need for society to build up a decent country which is democratic. Her democratic society was aspiring justice and welfare. All of this can be accomplished through moral emotions, those are compassion and empathy. Imagination helps us to broaden our circle of concern for people beyond our nation. Compassion and empathy bring people far to be near, to be respected, and to be helped. For her both of these help citizens to cultivate their humanity of political justice. The justice can be reached through political liberalism, which is equal respect for citizens requires that a nation not build its political principle on any particular comprehensive doctrine of the meaning and basis of life, wheter religious or secular. Her emphazie was through education, emotions, arts, and imajination. Most of all this insight needs critical thinking. Critizining helps citizen to be active and take a part in their country. Her thought of Patriotism beyond our insight. It open our minds that we need to be wise when use this. As citizen of the world, patriotism helps us to be respectful with other citizens and country. Equality means respect for pluralism of tradition, religion, and habitus.

Freedom for me and, perhaps, you – but surely not them? Attitudes to new religions in contemporary democracies

Throughout history, new religious movements (NRMs) have been treated with suspicion and fear. Although contemporary democracies do not throw members of NRMs to the lions or burn them at the stake, they have ways and means of making it clear that pluralism and freedom of religion have their limits. The limits to pluralism are evident enough in countries such as Saudi Arabia or North Korea that have regimes stipulating that citizens must adhere exclusively to their one and only True religion or ideology. Limitations to pluralism have also been manifest in countries such as Northern Nigeria, Sri Lanka or Myanmar (Burma), where terrorists have used violence to eliminate religions other than their own. Even otherwise peaceful democracies – that have signed the United Nations Universal Declaration of Human Rights, the European Convention on Human Rights, and other statements affirming freedom of belief (and non-belief) for all – can discriminate against religions, especially the new religious movements in their midst, and this they do in a variety of ways [Richardson 1994; Lindholm 2004;
 Kirkham 2013]. This paper outlines, from the perspective of a sociologist of religion, some of the ways in which such attitudes toward, and treatment of, NRMs can demonstrate more subtle, but nevertheless marked and serious limitations to freedom, even in societies that pride themselves on their progressive and inclusive approach to diversity.

Демократизация католической церкви в Испании в 1976–1978 годах

The article considers the changes in the position of the Catholic Church in Spanish society caused by the democratic transition. The beginning of the reign of Juan Carlos I was marked by the rethinking of the dialogue between the state and the Catholic Church. The king introduced the initiative to revise the provisions of the Concordat, thereby limiting the power position of the Spanish Catholic diocese. This decision looks like an intention to divide the history of Spain into Franco and democratic periods in the political and public consciousness. But the full-fledged democratization of society would have been impossible without the modernization of the church institution. The Constitution of 1978, being the main law of the country, reflects the state's attitude to religious issues, emphasizing the secular status of Spain and the pluralism of religion of the Spaniards. Despite the restrictions imposed on the Catholic Church, caused by the transition to democracy, the position of the religious institution remains high due to the pressure of the historical memory of Spain, in which Catholicism is a nation forming factor. As a result, the democratization of the Catholic Church was successful, and the church institution took a harmonious position in the conditions of democratic Spain.

Současná muslimská teologie náboženství: Adekvátnost typologie exkluzivismus-inkluzivismus-pluralismus

This study presents contemporary Muslim discourse concerning plurality of religions. How does contemporary Muslim theology of religions deal with the diversity and difference of faiths and religious traditions in the world? This discourse is often based on ideas of the threefold typology of exclusivism–inclusivism–pluralism that was developed in the context of Christian theology of religions. After a presentation of the individual paradigms of the threefold typology, the study explores its usage in the context of Muslim theology of religions with its own specifics. Examples of different theological approaches of Muslim thinkers (Tim Winter, Muhammad Legenhausen, Reza Shah­-Kazemi, Abdulaziz Sachedina, Asghar Ali Engineer, etc.) towards Non­-Muslims are surveyed. There are also problems with the threefold typology, both methodological and in its usage in the context of Muslim theology of religions. The concluding chapter thus poses a question, if there can be a better way in Islamic theology for examining the attitude towards non-­Muslims, shaking off the problems of the threefold typology and in all probability being more observant to the contemporary situation of the plurality of religions and to the specifics of Islamic theology.

Maintaining Tradition to Establish Cohesion

Cultural heterogeneity and plurality of religions which grow, develop and survive in Lombok make this island such a pluralistic and multicultural miniature of Indonesia. This entity can be potentially integrative as a knit of social cohesiveness. However, in certain conditions and atmosphere, this diversity and culture can arise the emergence of conflict, violence and disaster if it is not managed properly. Muslims Sasak and Hindus Balineseethnic as the two largest communities in Lombok, often meet in space and stage conflict. The main factors are culture, economy, sectarianism, exclusivism, primordialism and multiculturalism education are still low.Despite repeated conflicts, it does not mean the social interaction of these two communities is not tolerated. Despite the conflicts that are always episodes, these two communities have local wisdom in the form of a religious festival of the perang topat tradition. This discourse is intended to describe the historical background of Islam and Hinduism in Lombok, analyze the causes of social conflict between the Muslim Sasak community and Hinduism Balinese ethnic in Lombok, as well as explore the local wisdom of the perang topat tradition as multicultural education base that can be made as a seeding of social cohesiveness.

Penguatan Toleransi dan Identitas Sosial Melalui Halalbihalal Lintas Agama Pada Masyarakat Kampung Gendingan, Yogyakarta

Religious plurality has been a challenge in building tolerance and religious harmony in Indonesia. But people has a way to maintain social integration, among which is the tradition of halal bihalal on Eid Mubarak momentum. In Java, it can strengthen good relations between individuals and even among different religions, as shown by Muslims and Christians in Gendingan, Yogyakarta. This study aimed at revealing how the halal bihalal phenomonon across religions in Gendingan could serve as a driving force for religious tolerance and social identity of the people. The study used a qualitative approach in which data were collected through interviews, observation, and documentation. The findings of this study indicated that interfaith halal bihalal as the public consensus in Gendingan, Yogyakarta is constructed in promoting tolerance values between religious believers and breaking down social identity barriers that are restricted by religious identity. In social life where there is a plurality of religions, interfaith halal bihalal is capable of encouraging greater acceptance of social identity than religious identity, namely a shared social identity as a member of Gendingan village. A strong social identity as citizens has beaten the different of religious identity in building an attitude of religious tolerance and harmony.

Religious Diversity and Dialogue

With the understanding that one’s views on religious diversity shapes one’s attitude to interreligious dialogue, in this article I try to articulate how the Buddha perceived the phenomenon of religious diversity and then to discuss how this perception could inform the Buddhist practice of interreligious dialogue. I begin this discussion with reference to the diversity of views held by the Roman Catholics themselves on interreligious dialogue and the Colonial and more recent history of dialogue in the local context of Sri Lanka. Next I move on to discuss Buddhism’s own self-understanding as a non-theistic system. In order to support the non-theistic claim of Buddhism I produce two arguments, one philosophical and the other experiential, both derived from the discourses of the Buddha. Having supported the non-theist stance of Buddhism, I propose that the Buddhist attitude is to be open to religious diversity while upholding the position that nirvana is the ultimate goal irreducible to any other similar goals. The discussion shows that to accept diversity is not necessarily to accept pluralism in religion, and that this position does not preclude Buddhists from engaging in interreligious dialogue.

THE STRUGGLE BETWEEN POLITICAL AND IDEOLOGICAL OVER THE IMPLEMENTATION SHARIA-NUANCED REGIONAL REGULATION

The positivation of Sharia (Islamic law) is an important topic that remains interesting to raise when discussing the institutionalization of Sharia in Indonesia. This topic is also a significant theme in the discussions of Islamic law in other parts of the Islamic world. How to make Islamic law as legal rules that apply nationally is one of the primary agenda. The objective is clear, that is so that Islamic law is neither merely an ideal law found in the collective awareness in the community’s belief system nor an "archive" discussed to satisfy the needs of intellectual exercise in academic institutions. It should become the law that applies positively. The establishment of Law Number 1 of 1974 concerning Marriage, Law Number 7 of 1989 concerning Religious Courts, and Presidential Instruction Number 1 of 1991 concerning the compilation of Islamic laws became important milestones in the history of Islamic law in Indonesia. Since the beginning of the reform era, the implementation of Islamic Sharia entered a new phase, as marked by the flourishing of Sharia regional regulations in various regions. The emergence of the Sharia regional regulations is certainly through serious political struggles, given that the real law is a product of the political process. The regional regulations, at the same time, has been through a massive ideological struggle, because the plurality of religions and ideologies in Indonesia will be powerful energy for the emergence of pros and cons of the emergence of this regional regulation. This article will explain the political and ideological struggle around the Sharia regional regulation.

PENDIDIKAN ISLAM DALAM KONTEKS PLURALISME AGAMA DAN REALITA SOSIAL

Pluralism in religion indicates the fact that historically religions present a plurality of traditions and their respective cultures. Pluralism in religion is not only implies an attitude of willingness to recognize the right of members of other religions to exist, but also has the meaning of being fair to other members. Philosophically, the term religious pluralism indicates a particular theory of relations between various traditions and culture itself. The theory interacts with relations between the various major world religions that reveal various conceptions, perceptions, and responses about one ultim, a divine reality full of mystery. The theory of interfaith relations, at least approached through two main formats, exclusivism and inclusivism. After reviewing the literature, the definition of religious pluralism, the situation of religious pluralism in social reality and Islamic education with a pluralist perspective are produced.

Essential Religious Practices' Doctrine as a Cautionary Tale: Adopting Efficient Modalities of Socio-Cultural Fact-Finding

In India, interactions between law and religion have often culminated in fractious, long-standing disputes. To reconcile this tension, a diluted form of legal pluralism was embraced in the post-Independence period. A delicate balance was struck between ‘universal’ state laws and ‘localized’ religious norms. In recent times, this balance has been upended by a judicial application of the ‘Essential Religious Practices’ (ERP) doctrine – a doctrine whereby protection is conferred on beliefs or practices judged ‘essential’ to a religion. In carving out the essential core of a religion, courts in India have retained only those religious norms that conform to the ‘globalizing uniformity’ of state laws. Surpassing a purely legal or constitutional perspective, this paper investigates the socio-cultural consequences emanating from this essentializing discourse. By employing the methodology of critical discourse analysis, it argues that one of the discursive implications of the ERP doctrine has been to undermine the internal autonomy and normative pluralism of religions. In doing so, it has also disregarded their dynamic nature and universalized dominant cultural norms. Perceiving this as a cautionary tale, this paper theorizes that any potential substitute for the ERP doctrine needs to steer clear of the same shortcomings and accord due weightage to the cultural particularities of religious groups. In this regard, the utility of anthropological expertise in enhancing modalities of socio-cultural fact-finding is discussed.

ETHICAL VISION OF THE QUR’AN (Interpreting Concept of the Qur’anic Sociology in Developing Religious Harmony)

This paper aims to provide a perspective of sociology of the Qur’an in the development of religious harmony. This thought was motivated by a phenomenon in which Islam appears with a hardened face. The syndrome of Islamic populism shows an Islamic conservative turn and tends to prioritize formal and normative values in practise. This model is wholly vulnerable causing conflicts both intra and inter-religious. Its exclusive, binary, and aggressive style make Islam inhospitable to the plurality of groups, religions, and cultures. This model of Islam needs to be returned to its face which is inclusive, ecumenical and accommodating to diversity based on the values of the Qur'an. So this agenda requires reformulation of Islamic doctrines that have been considered established. In conclusion, this study argues that although the Qur'an supports the agenda of mission activities, it compulsively requires a dialogic-communicative process. Thus, the Qur'an's greatest contribution to the development of harmonization of diverse people lies in its inclusive and accommodating character to diversity. The principles developed by the Qur’an can be covered through various approaches, both sociological and theological. Sociologically, the Qur'an encourages humanity to jointly declare universal values in every religious activity. These values become the basis of the necessity of each religious community to be willing and able to create a space of togetherness and dialogue to formulate humanitarian agendas. Theologically, the Qur’an does not erase pre-Islamic religions implying that the Qur’an supports diversity and commands humans to always compete in the framework of goodness (religion).

De perseguidor a perseguido – de perseguido a perseguidor

Este artigo tem a intenção de fazer uma apreciação reflexiva, sobre os paradigmas da teologia, mais especificamente sobre a abordagem no enfoque chamado pluralista ou “pluralismo das religiões”. Visa abordar o tema do diálogo inter-religioso. Diante de um Brasil tão plural e com muitas expressões religiosas alarga-se a necessidade de um tema tão relevante. Violência, intolerância e injustiça são características de muitos dos encontros entre diferentes religiões. Sua reflexão se realiza à luz da fé visto pelo pluralismo religioso, ou seja, a pluralidade das religiões, sobre o fato da existência de não apenas uma religião, mais de muitas tradições religiosas.

JEJAK-JEJAK PLURALISME AGAMA DALAM SUFISME

This article intends to explore Sufism about the pluralism of religion. Khazanah Sufism is known synonymous with the esoteric approach in religion. Through this esoteric approach, the unity of religions or pluralism is very likely to be achieved, because all religions ultimately meet God. In Islam this aspect of esotericism is known to be discussed by Sufism or Sufi figures who have many concepts of unity (al-wahdat) such as Wahdat al-Wujud, Wahdat al-Syuhud, Wahdat al-Ummah and Wahdat al-Adyan. This article is the result of library research that raises the issue of Sufi treasures around religious pluralism. The study in this paper can be considered important, theoretically besides being able to enrich the treasury of Islamic thought more specifically in the field of Sufism, it can also strengthen the theological basis for understanding pluralism of religion, which at the level of praxis can encourage a more harmonious relationship between and among adherents of religion that different. Moreover, if so far the discourse on religious pluralism is considered to always refer to the works of Western religious scholars, those who define pluralism as the view that the One manifests to many or that particular religions are a response to the Almighty, in fact some Sufism or Sufi figures actually have long, first discuss it philosophically and deeply.

Islam dan Pluralitas Agama (Studi Analisis tentang Model Pendekatan dalam Dialog Antar Umat Beragama di Indonesia)

The plurality of religion is an inevitable phenomenon, and every religion emerges in a plural environment. If the pluralistas of these religions are not addressed appropriately, they will potentially lead to problems of vulnerability and conflict between religious communities, and this fact has already happened to monotheistic religions. To find a solution to the conflict between religious communities there needs to be the right approaches. What are the approaches used in efforts to break up conflicts between religious believers?
 This paper wants to uncover the problem of religious plurality in Indonesia and several approaches that can be used as role models in building dialogue between religious communities.

MISI DALAM MASYARAKAT MAJEMUK

AbstractThis paper tells about mission which doing in the different condition. Thedifferent is explained in this paper are about race, gender, skin color,language and religion. Religious diversity is about how if the mission isstated in the sensitivity of different without give rise to problem and conflict. There is challenge when doing the Jesus‟s mission in Indonesia which have religious diversity. When we talk about the truth of Jesus, we preface to the condition of religion pluralism. The data is using in this paper rise up from the method. The method is library studying. The presentation of the material is using by bible‟s study analysis.Keywords: Mission, Pluralism

Absolute Equality and Absolute Difference: Gandhi on the Plurality of Religions

This paper will consider the ideas of absolute equality and absolute difference that are part of Gandhi’s vision on the plurality of religions. It will fall into three sections. The first section is entitled “Thinking samadarshana through samabhava-Gandhi on “equimindedness” and religious ‘others’”. It will seek to bring out the central ideas in Gandhi’s thoughts on the plurality of religions. In this context the paper will briefly examine the difference between Gandhi’s arguments for absolute equality and the liberal position on religious toleration. The second section will elaborate Gandhi’s reasons for thinking the absolute equality of all religions and will be entitled “The Religion at the heart of all religions- Truth or God”. The third section will be entitled “The truth-untruths of religious others and the duty of resistance: Difficulties with a relativist reading of Gandhi”. It will recapitulate the different strands of the argument in the paper and bring out the implications of ahimsa as love as it transforms resistance to what one thinks of as the truth-untruths of religious ‘others’ in a plural context. It will also take issue with an important contemporary reading of Gandhi, that of Professor Akeel Bilgrami, who reads Gandhi’s position along the lines of a “thorough going relativism about Truth”. In the course of the paper it is hoped to unpack the absolute equality in absolute difference that constituted Gandhi’s vision on the plurality of religions.

Friedrich Schleiermacher’s Reden and the problem of religious plurality

Modern knowledge of the world’s religions brings to light the problem of religious plurality, meaning the problem of why there is such great religious diversity, and which set of religious beliefs, if any, can be judged to be true. In 1799 and in the later editions, the young Friedrich Schleiermacher (1768–1834) offered a pioneering account of religion in his revolutionary work, widely known as the Reden , first rendered in English in 1893 with the title On Religion: Speeches to Its Cultured Despisers , which this article summarises and critically evaluates in relation to that problem. Guided by the work of Eric Sharpe on the history of the comparative study of religion, the article locates Schleiermacher in the context of the state of knowledge about the plurality of religions when he wrote the Reden, compared to our present knowledge. The evaluation takes as its primary critical criteria the requirements of the academic study of religions, not the theological interests relevant to Schleiermacher as a Christian thinker. The evaluation yields a mixed verdict, noting four significant strengths in Schleiermacher’s account of religion but also three important limitations, the main one arising, understandably, from his personal faith, but nonetheless a problem in the academic study of religions.