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Journal articles on the topic 'Religions plurausm'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Nizigama, Isaac. "La théorie bergérienne de la certitude religieuse à l’épreuve de la théorie du choix rationnel." Studies in Religion/Sciences Religieuses 42, no. 2 (2013): 206–25. http://dx.doi.org/10.1177/0008429813479290.

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Berger’s sociological theory of religion underlined the role of modern religious pluralism in undermining taken for granted religious certainties. The pluralization of expressions and of religious beliefs would lead to a challenge directed not only at the political management of religions but also at the sustainability of the religious content as such. The latter would weaken as the pluralism increased. In contrast, the economic school of the scientific study of religion, exploiting Rational Choice Theory (RCT), demonstrates that the development of the modern religious pluralism, far from soun

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2

Danz, Christian. "CHRISTIANITY AND THE ENCOUNTER OF WORLD RELIGIONS. CONSIDERATIONS TO A CONTEMPORARY THEOLOGY OF RELIGION." Correlatio 15, no. 2 (2017): 9. http://dx.doi.org/10.15603/1677-2644/correlatio.v15n2p9-26.

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A basic problem of the contemporary religious-theological discussion may consist in the task of connecting a methodically sensitive cultural-hermeneutical theory of religion with a normative perspective. This task cannot be fairly developed either from theologies of religion oriented by the religious-theological triadic pattern of exclusivism, inclusivism, and pluralism, or from the conceptions of comparative theologies. In my essay, I take up this question and try to show further aspects for the present religious-theological discussion by means of Tillich’s lectures on Christianity and the En

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Manese, Rohit Mahatir. "Pembatasan Kebebasan Beragama Dan Berkeyakinan Di Indonesia Serta Implikasinya." Societas Dei: Jurnal Agama dan Masyarakat 8, no. 1 (2021): 85–107. http://dx.doi.org/10.33550/sd.v8i1.209.

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This article aims to describe caused the restriction of religion and belief freedom and its implications in Indonesia. The author’s argument on the ownership that limitation of the religion and belief freedom in Indonesia which have mainstreams about religious values and blasphemy. It causes diversity in Indonesia to limited pluralism experience. With the perspective of pluralism, limiting the religion and belief freedom is carried out by the state makes ancestral religions which is not declared as official religions. Apart from making the state that recognizes only six religions, this stateme

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Rutkevich, Elena D. "The Impact of Immigrant Religions on the Nature of Religious Pluralism in the USA and Western Europe." Sociological Journal 25, no. 2 (2019): 8–32. http://dx.doi.org/10.19181/socjour.2019.25.2.6384.

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Some of the most significant consequences of transnational immigration is growing religious diversity and finding a way to manage it. This article considers the concept of pluralism, the differences in religious pluralism between America and Western Europe occurring due to immigration, as well as the roles and possibilities of immigrant religions in the process of adapting to the host society. The history of immigration, models of immigrant incorporation and adaption, patterns of religious pluralism and types of secularism strongly vary in the aforementioned regions. Religion in America is a p

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Oky Bagas Prasetyo. "PENDIDIKAN ISLAM DALAM KONTEKS PLURALISME AGAMA DAN REALITA SOSIAL." Edupedia 4, no. 2 (2020): 11–20. http://dx.doi.org/10.35316/edupedia.v4i2.662.

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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 abo

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Sihombing, Edy Syahputra. "Menghidupi Kesejatian Agama: Tawaran yang Menggugat Eksistensi Agama Sebagai Usaha Partisipatif dalam Pembangunan Indonesia." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (2017): 267. http://dx.doi.org/10.33550/sd.v3i2.38.

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ABSTRACK: Since human culture exist, religion is also exist in its variety. Religion has became the mode existence of human being. Basically the religion is the place to which gives space for humans to communicated, meet with the ultimate reality. In the development of human culture, religion is experiencing by a growing change in form and contents. Earlier, religion is a relationship between human and the ultimate reality, that overtime turned into an institutions that has systematically conceptualised doctrine in the form of dogmatic. The purpose of religion also shifted from efforts to more

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Horkuc, Hasan. "New Muslim Discourses on Pluralism in the Post-Modern Age." American Journal of Islam and Society 19, no. 2 (2002): 68–86. http://dx.doi.org/10.35632/ajis.v19i2.1971.

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The subject of religious pluralism can provoke a great deal of controversy. One could take the view that all religious knowledge is relative and that no one can claim absolute truth for his or her religion. Alternatively one can claim that his religion or understanding is the only truth. Religious pluralism is the theoty that all religions constitute varying conceptions of, and responses to, one ultimate, mysterious divine reality. lt concerns the legitimacy of religious diversity and the idea that no single religion has a monopoly on religious truth. Some may argue that linking religion wi

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Hamdie, Ilham Masykuri. "JEJAK-JEJAK PLURALISME AGAMA DALAM SUFISME." Khazanah: Jurnal Studi Islam dan Humaniora 17, no. 2 (2019): 263. http://dx.doi.org/10.18592/khazanah.v17i2.3207.

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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 relig

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9

Mawardi, Mawardi. "TASAWUF DAN PLURALITAS DALAM Al-QURâ€™AN." Jurnal Ilmiah Al-Mu'ashirah 14, no. 1 (2017): 10. http://dx.doi.org/10.22373/jim.v14i1.2234.

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This paper raises the issue of Sufism with the title "Sufism and Plurality in the Qur'an". Pluralism is derived from pluralist Latin, from pluris namely more than one, the plural. Therefore something said to be plural always consists of many things, various types, different points of view and background. Religious pluralism holds that no one is entitled to claim that religion is the most correct, all religions in this view have their own righteousness. The problem is that these pluralists always express the legitimacy of the Sufis, but the recognition of pluralism by the great Sufis may not ex

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Bishwanath Sharma, Laimayum, and Thokchom Shantilata Devi. "Truth, Identity, Pluralism in Contemporary Society - Gandhi's Response." Tattva Journal of Philosophy 13, no. 1 (2021): 1–15. http://dx.doi.org/10.12726/tjp.25.1.

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This paper explores Gandhi’s attitude towards diversity of religions and examines as to how he attempted to bring inter-faith harmony. Religious diversity has been a topic of serious debate in the contemporary philosophical discourse on understanding religion. Religious pluralism is one of the approaches that deal with issues concerning the diversity of religions. It is believed that no single religion can make absolute claims about the nature of divine reality, its relation to man and the world. It stands in direct opposition to exclusivism, inclusivism and also to fundamentalism by denying t

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Condro, Kuncoro. "Memahami Pluralisme." SANCTUM DOMINE: JURNAL TEOLOGI 6, no. 2 (2020): 1–24. http://dx.doi.org/10.46495/sdjt.v6i2.36.

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The idea of pluralism is developing of religious thought, arises by influenced of development of cultural thought, ideology, certain interests, and the power interest. Also the situation of new religions, enter and meet the old religion. At the first, religion is generally exclusivist, but tolerance interest develop it to be inclusive, and finally pluralist, so does for Christianity, as well as other religions. There is truth in each religion, itsmust be respected, but righteous and savetyjust only in its own religion and belief. The real pluralism rejects the notion of every religion can br

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Sumbulah, Umi. "SIKAP KEBERAGAMAN DALAM TRADISI AGAMA-AGAMA IBRAHIM." ULUL ALBAB Jurnal Studi Islam 8, no. 1 (2018): 1–20. http://dx.doi.org/10.18860/ua.v8i1.6242.

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Researchs on Abrahamic religions found three religious attitudes which generate the theory of exclusivism, inclusivism and pluralism. Those sort of religious attitudes are constructed by normative doctrines and historical experience of each religion’s adherents in interacting with adherents of other religions. Pluralism as a philosophycal system of thinking emerges as a response toward inappropriateness of monism and dualism theories. Besides, socio-theological response also emerges as various thruth phenomena. Therefore, the phenomena should be responded wisely.

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Hasim, Moh. "ISLAM, MINORITAS DAN PLURALISME DI INDONESIA." Analisa 15, no. 01 (2016): 139. http://dx.doi.org/10.18784/analisa.v15i01.329.

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<p>Because of governmental system that acknowledged six official<br />religions (Islam, Christian, Catholic, Hindu, Buddha, and Confucius),<br />Indonesia as democratic country are judged by international world<br />doing religious discrimination on other religious minority group<br />(outside official religion). The role of MUI as authoritative religious<br />agency, exactly, worsen religious belief conflicts by giving label<br />"deviant" on new religious/stream/belief out of mainstream official<br />religions. Hegemony interests of religious m

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Nur, Sulaiman Mohammad. "ISLAM DAN HUBUNGAN ANTAR AGAMA." Jurnal Studi Agama 2, no. 2 (2018): 130–56. http://dx.doi.org/10.19109/jsa.v2i2.3058.

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The existence of the world is accompanied by the reality of various religions, languages, and cultures. Various conflicts that arise in the world actually arise from the lack of understanding of this diversity which even appears in the form of violence in the name of religion. In the confusion caused by conflict about diversity, pluralism was born as a solution.. But of course, because pluralism comes from outside Islam, it is necessary to do an in-depth study of whether this flow is in line with the spirit of Islam or vice versa. The results of the study on this matter are that Islam accepts

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O'Keeffe, Terry. "Religion and Pluralism." Royal Institute of Philosophy Supplement 40 (March 1996): 61–72. http://dx.doi.org/10.1017/s1358246100005865.

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The fact of a religiously plural world is one that is readily acknowledged by believers and non-believers alike. For religious believers, however, this fact poses a set of problems. Religions, at least most of the world's great religions, seem to present conflicting visions of the truth and competing accounts of the way to salvation. Faced with differing accounts of God in Judaism, Buddhism, Islam or Hinduism, what, for example can the Christian claim for the truth of Christian beliefs about God? John Hick, reflecting on the phenomenological similarity of worship in some of the great religious

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Hofri-Winogradow, Adam S. "A Plurality of Discontent: Legal Pluralism, Religious Adjudication and the State." Journal of Law and Religion 26, no. 1 (2010): 57–89. http://dx.doi.org/10.1017/s0748081400000916.

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The norms that the official legal systems of North American and European states apply do not derive directly from any religion. While some of those norms, such as some of the norms governing marriage, do originate, historically, in religion and religious law, no norms are today enforced by those legal systems because the norms are part of a specific religious legal order. And yet, adjudication according to religious norms is commonplace. In North America and Europe, the legal systems applying norms associated with specific religions to adherents of those religions are principally nonstate comm

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Barker, Renae. "Pluralism versus Separation: Tension in the Australian Church-State Relationship." Religion & Human Rights 16, no. 1 (2021): 1–40. http://dx.doi.org/10.1163/18710328-bja10015.

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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 plural

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Sumbulah, Umi. "Pluralism and Religious Harmony in Religious Elites Perspectives in Malang City." Analisa 22, no. 1 (2015): 1. http://dx.doi.org/10.18784/analisa.v22i1.139.

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This study aims to understand the religious elite view of pluralism and religious harmony in Malang. The study was focused on the meaning of pluralism and religious harmony, efforts and things that support and hinder the realization of religious harmony. Empirical research data with qualitative-phenomenological approach was collected through interviews and documentation. The results show: first, the meaning of religious pluralism for the religious elites is very varied, which is the same as tolerance, mutual respect, the goal of all religions are the same, and recognize the fact that there are

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Arroisi, Jarman, and Novita Sari. "Makna Pluralisme Agama dan Relevansinya dalam Tradisi Sufi; Kajian atas Kepribadian Abu Mansur al-Halaj." Tribakti: Jurnal Pemikiran Keislaman 32, no. 1 (2021): 111–28. http://dx.doi.org/10.33367/tribakti.v32i1.1279.

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The study of wihhdtul adyan thoughts which is often identified with religious pluralism has recently attracted the attention of academics, researchers, and reviewers of religions. The issue of wihdatul adyan, by some parties forcibly tried to be juxtaposed and equated with the wihdatul wujud thought conceptualized by a Sufi figure such as al-Hallaj. This paper intends to examine the model and practice of Sufism in the person of Abu Mansur Al-Hallaj, who is referred to by some as the bearer of the idea of religious pluralism. This paper is also qualitative research with a philosophical-theolo

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Zucca, Lorenzo. "A Secular Manifesto for Europe." Law & Ethics of Human Rights 10, no. 1 (2016): 157–83. http://dx.doi.org/10.1515/lehr-2016-0006.

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Abstract The article argues that secularism in Europe needs to be fundamentally reconsidered. Everywhere European secular states face a double threat: On one hand fundamentalist religion, on the other negative secularism. Firstly, the paper explains negative secularism and the reason it is a problem rather than an asset. It then elaborates a new conception of positive secularism that can be understood either as a political or as an ethical project. Either way, the point of positive secularism is to distance itself from religion in order to embrace diversity of all types, religious and non-reli

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Adam, Anas M. "THE CONCEPT OF PLURALISM IN ISLAMIC EDUCATION." Ar-Raniry, International Journal of Islamic Studies 4, no. 1 (2017): 71. http://dx.doi.org/10.20859/jar.v4i1.126.

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<p>Religious pluralisme is a term used to refer to positive attitudes toward world religions (e.g., Islam, Christianity, Hinduism, Budhism, Catholic, etc) with the aim of creating a harmonious, peaceful, and prosperous life within a pluralist society by upholding people's equal rights to live peacefully in this world. The aim of this article is to elaborate on the concept of religious pluralism and its relation to Islamic education. There have been a controversy caused by the differing definitions of religious pluralism, which has led to certain misconceptions and hence its alienation fr

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Sahfutra, Surya Adi. "GAGASAN PLURALISME AGAMA GUS DUR UNTUK KESETARAAN DAN KERUKUNAN." RELIGI JURNAL STUDI AGAMA-AGAMA 10, no. 1 (2014): 89. http://dx.doi.org/10.14421/rejusta.2014.1001-06.

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This article focuses on framing the thought of Abdurrahman Wahid on reli- gious pluralism. Gus Dur-his familiar name, is a figure of the Muslim scholars, clerics, and also a politician who has a considerable influence in the national life in Indonesia. The idea of religious pluralism was offered by Gus Dur calls for recognition of the equal right to claim the truth of any religion by its followers, respectively. For Gus Dur difference faith/theology should not affect the enforce- ment of justice. Ever y religion should receive equal treatment before the law; hence neither group feels superior

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Neville, Robert Cummings. "One and Many: A Test-Case for Whitehead's Metaphysics for South Asian Philosophy." Tattva - Journal of Philosophy 3, no. 2 (2011): 1–10. http://dx.doi.org/10.12726/tjp.6.1.

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Unlike John Cobb, Jr., and others, I argue that the problems of pluralism cannot even be formulated accurately without a far more complicated thoery of religions than usually functions in the pluralism discussions. A thory of religious worldviews is sketched that shows that religious symbols need to the proximate, from the sophisticated to folk religion, from explicit values to implicit functioning values, from tight determination of the life to loose determination, from deep commitment to light commitment.

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Mukhlis, M. "Legalitas Agama Menurut Ibn ‘Arabi." Al-Jami'ah: Journal of Islamic Studies 43, no. 2 (2005): 455. http://dx.doi.org/10.14421/ajis.2005.432.455-474.

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In connection with the issues of religious pluralism, it is often that people have improper opinion on Ibn ‘Arabi. This article shows the thought of this prominent figure in religious pluralism, especially his concept in the parameter of religion, which he conceived in the construct of al-amr al-takwini and al-amr al-taklifi. In adition, the writer discusses Ibn ‘Arabi’s view on the superiority of Muhammad’s Islam among other religions, in spite of his pluralistic ideas.

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S.Ag, Julita Lestari. "PLURALISME AGAMA DI INDONESIA (Tantangan dan Peluang Bagi Keutuhan Bangsa)." Wahana Akademika: Jurnal Studi Islam dan Sosial 6, no. 1 (2020): 1. http://dx.doi.org/10.21580/wa.v6i1.4913.

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<p align="center">Abstrak</p><p>Keberagaman agama di satu sisi menjadikan perbedaan yang cenderung melahirkan perpecahan di kalangan umat beragama. Di sisi lain, keberagaman agama merupakan pemersatu umat karena saling menghargai perbedaan yang ada. Pluralisme yang melahirkan dua sisi ini menjadikan penting untuk dikaji. Indonesia merupakan salah satu negara yang menganut tidak hanya satu agama namun terdiri bermacam-macam agama, yaitu Islam, Kristen, Budha, Kong Hu chu, Hindudan agama-agama lainnya. Kepluralismean agama di Indonesia ini memiliki tantangan dan peluang tersend

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Valasik, Corinne. "Le social et l’éthique comme réponses de la religion face au pluralisme religieux." Social Compass 57, no. 2 (2010): 168–79. http://dx.doi.org/10.1177/0037768610362416.

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Religious pluralism is a central issue in the debates on the place of religion in Western societies. Religious institutions may cope with pluralism in different ways. The author focuses on one of these attitudes, which she calls “protest-attestation” and which is halfway between the opposite poles of “insulation” and “radicalisation”. First she observes that, whatever their attitude, religious players are not seen by society as holding a specific religious worldview. Her main hypothesis is therefore that religious normativity and its basis have lost much of their value in contemporary societie

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Hamzah, Ekawati. "Religious Pluralism (Perspective of Islamic Normativity and History)." Journal of Islam and Science 7, no. 2 (2020): 110. http://dx.doi.org/10.24252/jis.v7i2.16373.

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This paper discusses "Normative and Historical Perspective Religious Pluralism, which includes two main problems, namely: First, how is religious pluralism in a historical perspective. Second, how is religious pluralism with a normative perspective. Religious pluralism in the perspective of revelation (Normative) is not only part of a humanitarian task but also a dimension of the Muslim’s level, devotion and a religious duty which is the value of worship in the sight of Allah SWT. Whereas historically, the religious attitude in the midst of a plural society was exemplified by the Prophet in th

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Orlin, Theodore. "Prospects for the protection of religious pluralism (Poland, Hungary, Romania, Bulgaria)." Nordisk Judaistik/Scandinavian Jewish Studies 13, no. 1 (1992): 27–37. http://dx.doi.org/10.30752/nj.69471.

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The drastic changes that have dramatically altered the political fabric of Europe raise significant questions as to the future of the interrelationship of religions with states whose political structure is now in flux. A commitment to pluralism, democracy, and respect for religious belief and practice is easily made. The difficult question is the manner in which it is going to be accomplished and secured. Further, given the often strong interaction between nationalistic goals and religious identity, the call for democracy and human rights were and often are in the mutual interest of the religi

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Mukhlis, Mukhlis. "Legalitas Agama (Tahaqquq Al-Adyân) Perspektif Ibn ‘Arabî." Ulumuna 10, no. 1 (2017): 155–78. http://dx.doi.org/10.20414/ujis.v10i1.435.

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Ibn ‘Arabî is one of the prominent and authoritative thinkers on Islamic mysticisms. Among his starting and brilliant ideas is the unity of religions (wahdah al-adyân), one of the fundamental ideas of religious pluralism. The supporters of pluralism expose his opinion on the unity of religions intensely and consider any religions valid and true. This article examines further Ibn ‘Arabî’s thought on pluralism. Through critical analysis on his works, I find that positioning his thought on pluralism issue is a partial understanding of his complete views on such topic. The unity of rel

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Zamakhsari, Ahmad. "Teologi Agama-agama Tipologi Tripolar; Eksklusivisme, Inklusivisme dan Kajian Pluralisme." Tsaqofah 18, no. 1 (2020): 35. http://dx.doi.org/10.32678/tsaqofah.v18i1.3180.

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Tripolar typology is one of the approaches to theology of religions that was popularized by Alan Race. This typology is used as a standard in theological studies of religions, and is still widely used in the theological discourse of religions. Tripolar typology used to map various approaches theologians and theologians non-Christian on the relation of Christianity with religions. other This mapping is based on the similarities and differences in their perspective on other religions outside Christianity. The three typologies are exclusivism, inclusivism and pluralism.Komarudin Hidayat stated th

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McClure, Paul K. "Faith and Facebook in a Pluralistic Age." Sociological Perspectives 59, no. 4 (2016): 818–34. http://dx.doi.org/10.1177/0731121416647361.

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The rapid adoption of social networking sites (SNS) has prompted educators, parents, and researchers to consider the role SNS play in social life. Few scholars, however, have examined the effects of SNS on the religious beliefs of emerging adults. Drawing from Peter Berger’s concept of “plausibility structures” and his theory of pluralism, I explore whether young adults who use SNS are more likely to condone religious pluralism and syncretism. Using panel data from the National Study of Youth and Religion, I find that emerging adults who use SNS are more likely to think it is acceptable to pic

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Halidin, Ali. "MEMBANGUN HARMONISASI DENGAN BEDA AGAMA." KOMUNIDA : MEDIA KOMUNIKASI DAN DAKWAH 8, no. 1 (2018): 1–20. http://dx.doi.org/10.35905/komunida.v8i1.597.

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Generally, diversity in religioun and in a pluralistic society, for Indonesia people, the discourse and though of religion and multiculturalism is always challenging. And handling the diversities, because religious diversity could create either conflict or harmony, depending on how do we perceive the meaning of religious diversity and pluralism. The pluralism, is going to the important thing to be convest by indonesian people, If religious diversity is perceived as a threat, it is possible to create tension and conflict between religions. In contrast, and the reality of social disadvantage it

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Purnomo, Bagus. "Toleransi Religius, Antara Pluralisme dan Pluralitas Agama dalam Perspektif Al-Quran." SUHUF 6, no. 1 (2015): 83–103. http://dx.doi.org/10.22548/shf.v6i1.36.

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The emergence of the violence issues concerning religious doctrine is separated from the increasing of the cases of the intolerance in Indonesia. It is for that reason that the discourse about pluralism and plurality of religion becomes the interesting topic. Briefly, the two words above have the same meaning for its similarity in their original form that is â€œPluralâ€. However, empirically, those two words have the basic difference then it is added by the word religion in the end of the word (suffix). If the plurality of religion is meant to be the variety of religions, then the meaning of

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Izzan, Ahmad. "Menumbuhkan nilai-nilai toleransi Dalam bingkai keragaman beragama." KALAM 11, no. 1 (2017): 165. http://dx.doi.org/10.24042/klm.v11i1.1069.

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The attitude of religious tolerance is an attitude that should be embedded in everyday life and is an empirical reality that must be created on the authority of human beings who have a different religion. Differences in religion is born of a natural process by the will of God. For that plurality is sunnatullah unavoidable. The purpose of this paper is to determine the depth of the concept of religious tolerance that is contained in the Qur'an. As for the verses studied is about pluralism relating to religious tolerance, respect for diversity Syari'ah every religious community, religious freedo

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Mawardi, Mawardi, Hasyimsyah Hasyimsyah, and Amroeni Drajat. "Agenda Empowerment of People in Tarmizi Taher Point of View." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 4 (2019): 443–50. http://dx.doi.org/10.33258/birci.v2i4.598.

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This study aims to explore agenda empowerment of people in Tarmizi Taher point of view. Tarmizi Taher in his book harmony of religious life and study of religions, that religious harmony can be formed by supporting harmonious religious communities, it is necessary for clerics, da’i (preachers), priests, priests and other religious leaders to instill to people about the inevitability of religious pluralism in social life. That the diversity of religions is a fact that cannot be denied. So the consequence is that every religious community has an obligation to recognize and respect other religion

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Steenbrink, Karel. "On the Possibility of a Creative and Inspiring Pluralism of Religions." Mission Studies 9, no. 1 (1992): 156–67. http://dx.doi.org/10.1163/157338392x00162.

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AbstractPluralism of religions is not a timeless phenomenon. Religion itself has changed and developed in the history of mankind. As shown by Wilfred Cantwell Smith in his book on The Meaning and End of Religion, varieties of religious experiences and pluralism of religions also are restyled and remodeled according to time and place. In this communication I want to elaborate on this theme in a double way. First I want to make some remarks about pluralism of religions from personal experiences in Indonesia and the Netherlands, especially in encounters with Muslims. In the second part I want to

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Singgih, Emanuel Gerrit. "Suffering as Ground for Religious Tolerance." Exchange 45, no. 2 (2016): 111–29. http://dx.doi.org/10.1163/1572543x-12341396.

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Religions often offered themselves as answers to suffering. Not infrequently the adherents of a certain religion consider the answer of their own religion to suffering to be the best, as it is based on one’s truth-claim. Recently in South-East Asia, this kind of truth-claim can be detected also in the phenomena of ‘commodification of religions’ done by various groups within Christianity, Buddhism and Islam, thus causing rivalry and intolerance. It was Paul Knitter who first describes global suffering, or ‘the pain of the world’ as religious challenge for all religions. In Indonesia, the recent

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Yunus, Firdaus M. "AGAMA DAN PLURALISME." Jurnal Ilmiah Islam Futura 13, no. 2 (2014): 213. http://dx.doi.org/10.22373/jiif.v13i2.72.

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Ever y religion was born in the middle of the crush of other major religions, and no religion is born apart from the frenetic life of a pluralistic society. Indonesia as a nation that is multi-ethnic, multi-cultural and multi-faith is a necessity that can not be denied by anyone. The existence of these religions are the special challenges faced by their respective faiths, because pluralism was already around us, and no one is likely to be able to turn it down again. In such conditions of tolerance and dialogue between adherents of different religions are the foundations to maintain the integri

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Karianto, Slamet. "PLURALISME AGAMA MENURUT PERSPEKTIF DOSEN-DOSEN FAKULTAS USHULUDDIN DAN HUMANIORA DAN STT GEREJA KALIMANTAN EVANGELIS (GKE) BANJARMASIN." Jurnal Studia Insania 3, no. 2 (2015): 157. http://dx.doi.org/10.18592/jsi.v3i2.1122.

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This script writing against the background of social conditions in South Kalimantan diverse in terms of ethnicity, or religion. We take the example of religious pluralism in South Kalimantan. This religious pluralism condition often we term Religious Pluralism. Religious Pluralism succession plays a very important to maintain the diversity and creating understanding of the harmony that lately in various areas, especially in Indonesia being tested. Religious pluralism is a perspective of religious harmony. This understanding of the role in order to be more effective is to educate every student

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Frisina, Annalisa. "The Making of Religious Pluralism in Italy: Discussing Religious Education from a New Generational Perspective." Social Compass 58, no. 2 (2011): 271–84. http://dx.doi.org/10.1177/0037768611402611.

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Italian society continues to be seen as homogeneous in religious terms and the teaching of Catholic religion in state schools as a pillar of the historical and cultural heritage of the Italian population, as sanctioned by the 1984 Concordat between the State and the Catholic Church. But profound changes have been under way since that Concordat, with migrant families settling in the country and their Italian-born offspring now attending Italian state schools. How do they feel about religious education at school? How do they view the Italian model of secularism and religious pluralism in Italy?

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Blanco, Miguel Rodríguez. "Religion and the Law of Charities." Ecclesiastical Law Journal 8, no. 38 (2006): 246–65. http://dx.doi.org/10.1017/s0956618x00006426.

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This article attempts an overview of the application of the law of charities to religion. Charity law is currently subject to revision. The advancement of religion has been one of the traditional charitable purposes defined as such in the common law. In this area of law both the courts and the Charity Commission have applied a neutral approach toward all religious denominations. This approach is in principle consistent with the content of the Human Rights Act 1998. Nevertheless the growth of religious pluralism in society and the appearance of new religions and groups generate many doubts abou

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Fatih, Muhammad. "Pluralisme Agama dalam Al-Qur’an Telaah atas Penafsiran Farid Esack." Progressa: Journal of Islamic Religious Instruction 4, no. 1 (2020): 69–80. http://dx.doi.org/10.32616/pgr.v4.1.201.69-80.

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One of the issues that received considerable and dominant attention was the issue of diversity or religious plurality. This issue is a phenomenon that exists in the midst of the diversity of claims of absolute truth (Absolute Truth Claims) between religions that are contradicting one another. Each religion claims to be the truest and all others are heretical. This claim then gave birth to the belief commonly called the "Doctrine of Salvation" that salvation or heaven is the right of followers of certain religions, while adherents of other religions will be harmed and go to hell. In fact, this

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Coward, Harold. "Taking its interdisciplinary heritage seriously: The future of Religious Studies in Canada." Studies in Religion/Sciences Religieuses 35, no. 3-4 (2006): 403–12. http://dx.doi.org/10.1177/000842980603500303.

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This article will argue that Religious Studies is not a narrowly defined discipline with a single methodology but is an area or field of study that is interdisciplinary in nature. From the beginning, Religious Studies as a scholarly field has engaged a variety of disciplinary approaches including: literary analysis of scriptural texts, history of religions, comparative religion, philosophy of religions, psychology of religions, sociology of religions and anthropology of religions. This has been its strength in the past, providing ways to reach out to other disciplines in the Humanities and Soc

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Ndaluka, Thomas J., Magolanga Shagembe, Jonas Kinanda, and Vendelin Simon. "Faith in the Times of COVID-19: Integrating Religion in the Fight against COVID-19 in Tanzania." Folklore: Electronic Journal of Folklore 82 (April 2021): 117–34. http://dx.doi.org/10.7592/fejf2021.82.tanzania.

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When and where a crisis such as a pandemic arises, people turn to religion in pursuit/search of comfort, justifications, and explanations. This article describes the role of religion in Tanzania in the times of COVID-19. The data collected through a questionnaire from 258 participants asserts that COVID-19 increased the intensity level of religiosity in Tanzania. This was seen in peoples’ participation in religious activities, i.e., religious gatherings, frequent prayers, and other religious practices. This article has established that the process of de-secularization was strong, and religion

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Kippenberg, Hans. "Europe: Arena of Pluralization and Diversification of Religions." Journal of Religion in Europe 1, no. 2 (2008): 133–55. http://dx.doi.org/10.1163/187489108x311441.

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AbstractIf participation in church activities is critical for the strength or weakness of religion, there is no denying that Europe comes off poorly. According to American sociologists of religion the rise of religious pluralism in the USA was due to the strict separation between state and church; it compelled congregations and denominations to compete for believers. The European case is different. Here the diversity of religions existed long before the modern period. Since its ancient beginning European culture sought its authorities outside its geographical confines. Greeks and Jews, Helleni

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Uddin, Mukhtar. "PEMBINAAN KERUKUNAN UMAT BERAGAMA MASYARAKAT TRANSMIGRAN DI KALIMANTAN TENGAH." Analisa 15, no. 01 (2016): 15. http://dx.doi.org/10.18784/analisa.v15i01.321.

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<p>Indonesia is plural society. This pluralism is observed in its<br />ethnics, religions, languages, and customs. In social life, pluralism <br />in religion especially often creates many problems. This could<br />happen in migrant society. It is, for example, effected by<br />interpretation of each religious moral; although in their religion <br />also suggest tolerance.</p><p><br />Hence, government needs to manage trans-migrant society. <br />This management could be observed in management administration.<br />Result of the

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Allison, John M. "Religious Pluralism within the Limits of Thought." Labyrinth 20, no. 1 (2018): 23. http://dx.doi.org/10.25180/lj.v20i1.116.

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There is an aporia to finitude: if I am limited as a finite being, I cannot know what the limits of my finitude are, because if I knew what those limits are, then I would have transcended them. I refer to this aporia as the "hard problem of finitude," interpreted through Graham Priest's work on inclosure paradoxes. Here I offer an interpretation of François Laruelle's theory of the Philosophical Decision in terms of his attempt to resolve this aporia through his suspension of standard philosophy's form of ontological dualism. Next, I apply non-standard philosophy to the problem of religious pl

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Helfand, Michael A. "A Liberalism of Sincerity: The Role of Religion in the Public Square." Journal of Law, Religion and State 1, no. 3 (2012): 217–41. http://dx.doi.org/10.1163/22124810-00103001.

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This article considers the extent to which the liberal nation-state ought to accommodate religious practices that contravene state law and to incorporate religious discourse into public debate. To address these questions, the article develops a liberalism of sincerity based on John Locke’s theory of toleration. On such an account, liberalism imposes a duty of sincerity to prevent individuals from consenting to a regime that exercises control over matters of core concern such as faith, religion, and conscience. Liberal theory grounds the legitimacy of the state in the consent of the governed, b

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Ribeiro, Claudio de Oliveira. "Towards an Ecumenical Theology of Religions through a Latin-American Lens." Exchange 44, no. 1 (2015): 83–102. http://dx.doi.org/10.1163/1572543x-12341352.

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This article reflects on how theology of religions needs to focus on two aspects when speaking of religious pluralism: the ability and capacity of religious groups to dialogue, and the challenges of human rights and inclusiveness. From the Latin-American theological context, the research was formulated around three topics: (i) the public importance of religion in both building peace as well as the promotion of justice, taking into account the importance of mysticism and otherness in the ecumenical formation of spiritualties and how they affect religious and social processes, allowing the emerg

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Kong, Lily, and Orlando Woods. "Mobile bodies, (im)mobile beliefs? Religious accord and discord as migratory outcomes." Social Compass 65, no. 2 (2018): 149–67. http://dx.doi.org/10.1177/0037768618767963.

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This article advances a new understanding of the outcomes that arise from the movement and settlement of religion. These outcomes can range from religious accord to discord; or, from the full integration of migrant religions to inter-religious conflict. It identifies two axes that determine such outcomes. The first relates to the interplay between transnational religious agency and the strength of local religious structures. Harder structures are more likely to require migrant religious groups to make greater compromises to bring about situations of religious accord, while softer structures ar

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