Religious Pluralism Research Articles

Społeczne i filozoficzne implikacje sekularyzmu z perspektywy amerykańskiej

The social and philosophical implications of secularism from an american perspective Secularism and religion should be studied, written about, and taught critically. In a world divided into a growing number of religious factions, secularism has been supposed by many to be an answer to the fact of religious plurality. The logic of secularism is that by conducting our affairs without reference to God we can avoid religious division and deal with each other on a common basis. In the American context, it is often suggested that secularism is not only conceptually wise, but is mandated by our Constitution. Advocates of secularism also advance the idea that secularism is rationally superior to religious alternatives in the sense that it hews more closely to the path of science and empirical rationality. It is the contention of this article that all of the above notions about secularism are misguided and that at least some religious societies, particularly Christian ones, are capable of success­fully accounting for pluralism without oppressive hegemony, and, in fact, have an incentive to do so. The analysis of secularism centers specifically on how it evolved in the West, to what degree the framers of the American Constitution set out either a secular or Christian America (or avoided the question entirely), whether secular­ism can successfully claim to be a neutral method of running a society, and whether secularism really deserves a reputation as a running mate of scientific rationality.

Discerning the Holy Spirit in the World of Religious Pluralism(s), Secularism(s), and Science(s): A Multilayered Constructive Christian Vision of Pneumatology for the Third Millennium

Abstract This essay seeks to reimagine Christian pneumatology in a radically new key. This plural and multilayered vision allows us to discern the presence and work of the Spirit of God in the cosmos, in the secular and religiously pluralistic world and society, as well as in Christian life at both the ecclesial and personal levels. No need to mention that this kind of authentically Christian reimagining can only be accomplished in an integral trinitarian framework. This plural paradigm engages critically spiritual “powers” and energies (as in traditional “angelology”), the S/spirit(s) in other religions, the spirit(s) of the public realm (as in sciences, politics, and economy), and the spiritual aspects of (post-)secularism. And in difference from the traditional limited conception of the Spirit’s work to the “spiritual,” the multilayered and complex account of pneumatology seeks to envision the Spirit’s work in all aspects of the world and life.

From empire to nation: Management of religious pluralism in the Ottoman Empire and Turkey

The transition from empire to nation-state poses challenges in managing religious and ethnic pluralism. Empires, characterized by hierarchical structures and diversity, contrast with nation-states, which aim for uniformity and unity. As empires modernize administratively, they grapple with different approaches to pluralism. While Habsburgs were more in favor of a federal plurality, the Romanovs pushed for centralization and assimilation. Throughout the nineteenth century, the Ottomans vacillated between these two alternative paths. This vacillation is most evident in their approach to millet system which simultaneously followed the contradictory policies of undermining millet boundaries in order to promote a sense of unity across the multi-faith society and policies of promoting and safeguarding the privileges and group-specific rights of non-Muslim communities. Ottoman nationalism eventually shifted towards a homogenizing model, akin to the Romanov approach, leading to the exclusion of religious minorities. This process of homogenization continued in the nationalist policies of modern Turkey and resulted in the secular Turkish Republic being less tolerant towards non-Muslims than the Islamic Ottoman Empire.

Role of Religion and Secularism in Shaping Social Values, Norms and Identities in Various Societies and Communities in Egypt

Purpose: The aim of the study was to investigate role of religion and secularism in shaping social values, norms, and identities in various societies and communities in Egypt.
 Methodology: This study adopted a desk methodology. A desk study research design is commonly known as secondary data collection. This is basically collecting data from existing resources preferably because of its low cost advantage as compared to a field research. Our current study looked into already published studies and reports as the data was easily accessed through online journals and libraries.
 Findings: Religion, especially Islam, has historically been a significant influence on social values and norms in Egypt. The government has also played a role in promoting conservative religious interpretations. Egypt's religious diversity and evolving social movements have contributed to a dynamic environment where religion and secularism intersect in shaping societal identities and values.
 Unique Contribution to Theory, Practice and Policy: Social identity theory & secularization theory& religious pluralism theory may be used to anchor future studies on role of religion and secularism in shaping social values, norms, and identities in various societies and communities in Egypt. Encourage interfaith dialogue and initiatives that foster mutual understanding and respect among religious and secular communities. Develop and implement policies that safeguard religious freedom and secularism as fundamental human rights.

Religious Pluralism and the Balance of Power: An Analysis of Socio-Political and Economic Growth in Nigeria

This research delves into the dynamic interplay of religious pluralism, specifically focusing on Islam and Christianity, within the socio-political and economic landscape of Nigeria. The study employed a qualitative method that was anchored on sensitivity theory of religion. The study explores the multifaceted influences of these religions on the balance of power equilibrium and their impact on the nation’s development. Theoretical frameworks such as the Sociological theory of religion and Sensitivity theory are employed to analyze the complex relationship between religion, social values, economic growth, and political involvement. The findings highlight the pervasive role of religion in shaping the nation’s political discourse, social values, and economic stability. The conclusion emphasizes the positive impact of religion on the balance of power equilibrium in Nigeria, underscoring the need for tolerance and dialogue to harness the benefits of religious diversity.

Secularization, secularism and laicidade in Brazil: Rethinking global theoretical assumptions

AbstractCurrent studies on religion in Brazil are marked by the dispute over secularism and the boundaries between the religious and the political. This paper shows how the literature on secularization and laicidade followed the social relevance of religions to adjust the focus on the subjects under research to the point that throughout the 20th century, studies were mainly dedicated to analyzing the position of the Catholic Church vis‐à‐vis the national secular state; the growth of the Pentecostals since the mid‐1990s, led to a shift in the literature dedicated to their new relevance in public life and their dispute over laicidade. I argue that this social transformation broadened the scope of the investigation to the particularities of their presence in the public sphere and the production of Pentecostal political‐esthetic sensibilities, in contrast to the previous Catholic secularity pattern. This scenario of transformation with increased religious pluralism and conflict of public religions has enabled an understanding of the particularity of the experience of secularity in Brazil and allows us to rethink some of the previous global theoretical assumptions about secularization.

Religious Pluralism and Diversity in the Ancient World: Herodotus, the Roman Republic and Late Antiquity

The subject of religious pluralism and diversity is much debated today, but has attracted much less attention in discussions of ancient Greek and Roman religion. In my contribution, I first look at the genealogy of the term ‘religious pluralism’ and differentiate it from diversity as being more normative. Subsequently, I look at Herodotus’ view of Persian religion as an example of religious diversity. I note that this Greek author, himself from a multicultural background, would today be considered a relativist. In his time, though, there was not yet a specific term for religious deviancy, which, as noted, started to emerge in the later fourth century BC (§ 1). I continue by looking at the Roman Republic and the early Principate. From a quantitative analysis, it is clear that the Roman term religio becomes more important in the first century BC and also acquires the meaning of a system of religious observances that can be regulated, which is an important step towards its later meaning ‘religion’. At the same time, we note the rise of the concomitant term superstitio as the wrong religio. Still, the Roman elite tolerated a wide variety of new cults outside civic religion and basically practised diversity (§ 2). After this, I will turn to the demise of religious diversity and pluralism in Late Antiquity, where we start to see religious persecutions for the very first time (§ 3). I conclude with some final considerations on the necessity of dialogue in negotiating religious differences.

Inter-Religious Dialogue in Nigeria: Problems and Necessities

Inter-religious dialogue has gained prominence in Nigeria against the milieu of cultural and religious plurality as well as several other issues of violence, vandalism, killings and majorly the disruption of peaceful co-existence of the numerous ethnic groups in the country. The complication of diverse faith, beliefs, traditions, culture, language and mainly the threat of religious fundamentalism and extremism, thus brought about many ugly flashpoints and situations in many areas across Nigeria. This study seeks to unearth the significance and need for commitment of the various stakeholders towards addressing the challenges occasioned by this plurality of religious faiths in terms of the efforts required from religious organizations, traditional institutions, government and non-governmental organizations including Christian organizations and Muslim groups. Since religion plays a great role in the politics, social and security of lives of Nigerians as a nation, there can therefore be no sustainable peace among people of this great nation without constant dialogue among them, hence the necessity for this study. This work employed the use of primary and secondary sources in gathering of information. The paper identified a lot of challenges and issues bothering on intolerance, existing conflict of interest, injustice, inequity, superiority of one religious group over the other, while advocating for the removal of entrenched misconceptions and hatred. The paper encouraged for more understanding, mutuality and peaceful co-existence.

Islamic Social and Cultural System of Donggo Society amidst Religious Pluralism

n a society that is predominantly Muslim, Donggo is a model of diversity because there are various monotheistic religions and different cultures that have developed in the region. This research aims to determine the social and cultural practices and systems of Islamic society in Donggo by using descriptive qualitative research which emphasizes the interview approach as the main basis for data collection. The methods include deductive and inductive methods as a comparison material, and then conclusions can be drawn. The research results show that the social system of the Donggo community is built on the basis of joint deliberation in the development of Islamic culture, both physical development and massive Islamic preaching carried out in the area. The Islamic social and cultural principles of the Donggo community amidst multiculture are carried out together to resolve existing problems.

We have never been Latourians!

: In his works on ecological philosophy, Bruno Latour develops an interesting ontology. He proposes a new worldview, in which religion is reinterpreted in view of a Gaian philosophy. He extends ‘pluralism’ beyond the anthropocentrism that dominates modern humanism. In his book Facing Gaia Latour includes nonhuman beings in a larger community and works towards a larger concept of eco-humanism. In this paper, I try to reconstruct his position by showing that the philosophical foundation for his interpretation of ontology is to be classified as a form of new materialism. This new interpretation of materialism has postmodernist origins (inspired by Gilles Deleuze), but it is not identical to it, because Latour explicitly distances himself from ‘postmodernism’. He wants to contribute to a ‘positive’ ontology. My point is that Latour’s materialist grounding of ontology, which he tries to elaborate in order to make a religious pluralism possible, obstructs any foundation of transcendence and, finally, congests a pluralistic ecumene, because it renounces to the idea of the ‘whole’ and a unitary principle of being. His ideas on eco-humanism and pluralistic ecumene could gain momentum if we opted for a more holistic and idealistic way of thinking. In my last section I show how this is possible: objective idealism and panentheism are conceived as models that belong together and can offer a viable alternative for modern versions of materialism.

Babari Masjid Chronicles: Modi’s Ideology not Embracing Ayodhya Spirit and India’s Future

Introduction: After the Babri Masjid demolition, Prime Minister Narendra Modi's treatment of Ayodhya’s was criticized for violating its unity tradition. Modi's politics emphasize inclusion over exclusion. Reconciliation initiatives are examined in Ram temple construction. The essay promotes discourse, harmony, and India's diversity, emphasizing the need for integration. Methodology: The study uses inductive qualitative research to examine Modi's ideology and its relationship to Ayodhya's symbolism of unity and diversity in India. Literary secondary sources including books, journals, and novel research help collect data. The study uses interpretive content analysis and is qualitative. The protagonist's psychological journey is explored using inductive inquiry. Results/ Findings: The analysis reveals The analysis indicates a notable discrepancy between Prime Minister Narendra Modi's ideological stance and the historical essence of Ayodhya as a symbol of unity and pluralism. The necessity of reevaluating Modi's ideology vis-à-vis Ayodhya and its broader implications for India's future trajectory. The research emphasizes the importance of embracing inclusivity and dialogue to safeguard the nation's unity and diversity in the face of socio-political challenges. Modi's policies and decisions concerning Ayodhya, including his role in the Ram temple construction, come under scrutiny for their implications on India's socio-political landscape. Future Direction/ Implication: This study improves understanding of "Babri Masjid Chronicles: Modi’s Ideology Not Embracing Ayodhya Spirit and India’s Future" and opens the door to further research on socio-political narratives and their psychological roots in literature. This includes studying national identity, ideological disagreement, and cultural and religious pluralism in fictional and historical situations. This research inspires further study of literary discourse, socio-political ideologies, and Indian national identity and unity

Sacred sites, identity, and resilience - on the retrieval of collective and historic identity across religious and cultural difference

This study explores the role of eminent buildings and shrines of cultural and religious significance for collective and individual identities, in the context of present culture with its disruptions of tradition, in cultural and religious regard. It draws on the renewed awareness of this connection, that developed in public debate in France, after the arson of eminent cathedrals, and in Germany, in debate about the reconstruction of historic buildings after reunification. The controversies are presented and viewed with regard to the changing contexts of secularisation, migration and religious plurality. The recent debates are understood as indication of a gradual recognition of the role of ‘symbolic landscapes’ and of the value of relating to them, for the sake of strengthening the bond with historical identity and heritage, as intrinsically connected. The growing or reluctant realisation that this includes the religious dimension, is noted – with both Christianity and Paganism. Theory about the symbolic function of eminent religious buildings is included. This is considered, in particular, with regard to religious and cultural pluralism as condition of reception, for a strengthening of a common and shared symbolic landscape, relevant to identity. It includes a view to ‘pilgrimage’ as mode of connecting to such sites. The essay also takes restored and rediscovered sacred sites in Africa into view. Here the disruptions and devaluation of historical identity due to colonialism is kept in view as background. Eminent examples of reconstructed shrines as centres of a spiritual and cultural geography, reinforcing collective and individual identity, are presented, as. An example of active appropriation of ancient sacred sites of previous populations is also mentioned, from South Africa, as means of cultural and spiritual ‘territorialisation’.

Religious Pluralism: Towards a Comparative Metaphysics of Religion, Matthew LoPresti

Religious Pluralism: Towards a Comparative Metaphysics of Religion, Matthew LoPresti

Upaya Gereja Mewujudkan Dialog Antar Umat Beragama dalam Konteks Kemajemukan Agama

On the one hand, religious pluralism is something that can enrich the life of the Indonesian nation, but on the other hand it can become fertile ground for disputes, divisions, even bloodshed between one religion and another as well as acts of conflict and terrorism in the name of religion. Therefore, to avoid the outbreak of conflict between religious communities which could lead to violence, every religious follower needs to make efforts for dialogue between religious communities. The aim of the research is to describe and analyze the form and process of dialogue between religious communities carried out by the church, namely the Kalimantan Evangelical Church (GKE) Sion Basarang, Kapuas Regency, Central Kalimantan Province (hereinafter referred to as GKE Sion Basarang) which is one of the churches that lives in a pluralistic society both in terms of religion and ethnicity. The method used is qualitative with a descriptive-analytic research approach. The research results show that the form of dialogue between religious communities at GKE Sion Basarang is work dialogue and theological dialogue, meanwhile there are two stages in the dialogue process between religious communities, namely the first stage takes place spontaneously because church members live side by side in a pluralistic society and the The second is systematic because it is carried out through meetings between religious leaders, namely priests and other religious leaders.

Spiritual Intelligence and the Nous: Implications for Understanding the Relationship Between the Faith Traditions of the World

The modern concept of spiritual intelligence exhibits parallels with the ancient Greek philosophical understanding of the nous. This ancient understanding was used extensively in late antique and early medieval theological thinking and is still influential in some faith traditions. However, the implications of this understanding for exploring questions about religious pluralism have not been widely acknowledged. These implications arise from the way in which the noetic perception that arises from the full functioning of the nous is seen as essentially intuitive in nature, so that the relationship between this perception and religious doctrinal statements may be understood in terms of a radically apophatic understanding of religious language usage. Vladimir Lossky has proposed this stance as characteristic of Eastern patristic perspectives. In relation to this understanding, parallels with the perennialist tradition are evident and—even though this tradition in its classic form exhibits major flaws that need to be corrected—its pluralism becomes highly suggestive. This suggestiveness is reinforced by a number of other considerations, not least the recent “theological turn” in discussion of divine action within the science-theology dialogue, which permits an essentially “naturalistic” understanding of revelatory experiences. There may, nevertheless, be reasons for adopting “reciprocal inclusivism” rather than a full-blown pluralism of this kind.

Religious Pluralism: Towards a Comparative Metaphysics of Religion

Religious Pluralism: Towards a Comparative Metaphysics of Religion

Navigating Religious Hegemony and Human Rights Based on KUHP: Al-Zaytun's Controversial Case

The Al-Zaytun issue has ignited a heated debate in Indonesia about religious pluralism, religious freedom, and human rights. This quandary, reminiscent of the Indonesian Ahmadiyya Muslim Congregation's situation classified as "heretical," demonstrates the historical tendency to pigeonhole alternative ideas. This highlights the hidden presence of takfiri ideology, a potentially divisive force despite its relative obscurity. In this context, this article examines the contentious Al-Zaytun case, in which the rejection of non-traditional Islamic teachings prompts a broader examination of the conflict between entrenched traditional practices, which represent the majority of Indonesian Muslims, and fundamental human rights principles, particularly religious freedom. Using an analytical method, it dissects media portrayals and examines the legal framework established by KUHP 2023, addressing religious violations and belief-based areas. The essay explores the case's potential under the prior KUHP 2021 through comparative research, revealing the various issues of interpreting and applying legislation in cases of blasphemy and religious disagreements. The study says that varied Sharia interpretations within Islam should not be used to justify restricting religious freedoms, mirroring Boaventura's interpretation of Talal Asad's discoveries, which confirm Islam's diversity of religious experiences and adaptive Sharia interpretations. Indonesia faces the challenge of cultivating a nuanced perspective that preserves individual liberty and communal harmony while balancing the intricate interaction of religious dynamics, legal systems, and human rights.

The Discourse of Pluralism in Islam And Hinduism

The concept of pluralism has been present in Indonesia for a long time, but it is still rejected by many. This rejection is due to the fatwa issued by the Indonesian Ulema Council that prohibits pluralism. Well-known Da'i constantly repeat and propagate this fatwa. However, from a different perspective, diversity is a necessity and unique to Indonesia. Religious pluralism in Islamic studies is based on the commitment and loyalty of each religious believer to their respective religious teachings, without sacrificing the truth of their own religion for the sake of coexistence and tolerance. Similarly, Hinduism acknowledges that pluralism is an undeniable fact in socio-religious life, recognizing the plurality of humans and other living things. Therefore, in sociological studies, individuals are often used to refer to humans due to their unique characteristics that are not shared by others.

ABUL KALAM AZAD’S IDEA OF RELIGIOUS PLURALISM FOR AN INCLUSIVE INDIAN NATIONALISM: A CIVILIZATIONAL REVISIT

Abul Kalam Azad (1888-1958), the first Minister of Education in independent India, was a towering figure in the modern subcontinent. A freedom fighter against British colonial rule following the steps of Syed Ahmad Khan (1817-1898), an Islamic thinker, and a champion of Hindu-Muslim unity, Azad was an intellectual-activist advocating an inclusive Indian nationalism. This article focuses on Azad’s idea of religious pluralism based on the doctrine of unity of religions (wahdat al-adyan) and how he related it to his vision of an inclusive Indian nationalism. It discusses the main ideas embodied in this vision, especially the interrelated ideas of national unity and integrity, communal solidarity and harmony, cultural cohesion, and the need for a comprehensive education system that would serve national unity and the well-being of all Indians. Azad’s idea of unity of religions is articulated in his well-known exegetical work The Tarjuman al-Qur’an, especially in his commentary on the “Opening Chapter” (Surah al-Fatihah) of the Qur’an. This article also shows that Azad emphasized on common religious and cultural values as a means of embracing others for partnership in a national unity movement.

Towards developing an atmospheric space for inter-religious dialogue in Africa

The practice of religions and spirituality is common in Africa. In many ways, religion may be considered as a routine of life, living and practising it either as inherited or borrowed. Religious pluralism is a reality in Africa, dating back to the 1st century up to the 19th century when Africa became a bedrock of traders and colonisers both from Europe and Asia. The paper explores plural religiosity with a view to developing a conducive atmosphere that may promote a suitable inter-religious dialogue in Africa. Largely, the most pronounced and practised religions are Christianity symbolised by the cross, Islam symbolised by the crescent, and African indigenous religion that does not have a common symbol nor sacred scriptures. We note that, for generations, religions have caused division among communities, but have in the recent years developed the quest to create good relations and dialogue with each other. Because of the diverse nature of insecurity in Africa, it is hoped that inter-religious dialogue may cause community cohesion, integration, inclusivity, and co-existence. In the wake of different types of inter-religious dialogue that are globally being researched, this paper suggests a specific inter-religious dialogue that Africans can exercise: ‘dialogue for life’.Contribution: Inter-religious dialogue for life is contextual in that, it touches upon the life situations of ordinary people in society. The author argues that, by embracing it religiously, inter-religious dialogue for life shall address crucial issues such as poverty, radicalisation, terrorism, climate change, bad governance, and human trafficking that adversely affect African society.