To see the other types of publications on this topic, follow the link: Religious pluralism – Christianity.
Journal articles on the topic 'Religious pluralism – Christianity'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Religious pluralism – Christianity.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
<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 from Islamic education in general. In the face of such challenges, efforts must continually be made to foster mutual understanding and respect between people of different religions in order to avoid potential conflicts, either between people embracing different religions or people within the same religion. It is this positive awareness which religious pluralism seeks to foster. Thus, incorporating the concept of pluralism into Islamic education is a must, especially by making change to the system of Islamic education which for a long time has focused only on building individual or communal piety. The new priority should be given to the creation of social sensitivity toward pluralism, either through cultural, language, or religious interventions. This all aims at reinforcing the notion of Islam as Rahmatallil’alamin.</p>
2
Paais, Vikry Reinaldo. "Antara Eksklusif dan Pluralis: Rekonstruksi Narasi Kekristenan atas Agama Leluhur." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 4, no. 1 (2022): 1–18. http://dx.doi.org/10.37429/arumbae.v4i1.736.
Full textAbstract:
The relationship between Christianity and indigenous religion has been going on for a long time, but this relationship is not placed in the discourse of inter-religious relations. This is related to the paradigm and social construction in Christianity which has not fully recognized the indigenous religion as a "religion". By using Paul Knitter's approach to the model of inter-religious dialogue, namely exclusivism, inclusivism, and pluralism, this paper aims to observe and analyze Christian narratives and paradigms on the existence of indigenous religion. The narratives and paradigm will be divided into two parts: exclusivism, and pluralism. On the one hand, In exclusivism, indigenous religion is considered as "animism" and not yet "religious", therefore it needs to be "religiousized", or more specifically "Christianized". On the other hand, pluralism focuses on plurality, equality, and emphasizes inter-subjectivity. The analytical method used is descriptive qualitative, which consists of data reduction, data analysis, and drawing conclusions. The data in this paper are sourced from: first, the results of observations made at the Jemaat GPM Siahari, and the Mausuane tribe settlement, Seram Utara Timur Kobi District, Central Maluku Regency. Second, interviews were conducted with several young Christian generations on the Ambon island. And third, literature. In the end, the results of this study indicate that exclusive narratives of Indigenous religion (Jesus is the only way of salvation and truth, the great commission of Jesus Christ, and ancestral religions are considered to have no religion and do not have a God) still tend to be dominant in the socio-religious scope than pluralist narratives (freedom, and religious pluralism).
3
Setiawan, Andry. "Apologetika Prasuposisional Triperspektivalisme John M. Frame dan Aplikasinya terhadap Pemikiran Kristen Pluralis tentang Pluralisme Agama di Indonesia." Veritas : Jurnal Teologi dan Pelayanan 17, no. 1 (2018): 61–80. http://dx.doi.org/10.36421/veritas.v17i1.306.
Full textAbstract:
Pluralisme menjadi kesadaran baru yang menganggap bahwa semua keyakinan memiliki kesamaan secara umum satu dengan yang lain. Implikasinya, tidak ada satu pun agama yang boleh mengklaim bahwa ia adalah satu-satunya keyakinan yang paling benar di antara agama-agama lainnya. Indonesia sebagai negara pluralis juga menghadapi problematika pluralisme agama. Dalam menghadapi ini, muncul pemikiran Kristen pluralis yang menekankan persamaan di antara agama-agama sehingga meniadakan keunikan kekristenan: Kristus dan karya keselamatan-Nya benar sedangkan agama lainnya salah. Tulisan ini akan mengenalkan model berapologetika yang membela keunikan iman Kristen di tengah tantangan pemikiran Kristen yang pluralis tentang pluralisme agama di Indonesia: apologetika prasuposisional triperspektivalisme John M. Frame yang diuraikan melalui apologetika konstruktif (normatif), defensif (eksistensial), dan ofensif (situasional).
 Kata-kata kunci: Apologetika, Prasuposisional, Triperspektivalisme, John M. Frame, Aplikasi, Pluralisme Agama
 Pluralism exhibits a new awareness that assumes that all beliefs have general similarity when compared one with another. As a result, there is no religion that can claim that it has the claim to ultimate truth when compared with a host of other options. Indonesia, as a pluralistic nation, exhibits the challenges of religious pluralism. Because of that reality, there are frameworks of Christian thought that have arisen that emphasize the similarity of several religions which erodes and ultimately eliminates the uniqueness of Christianity. However, Jesus Christ and his work of salvation is absolutely true and the other religions are false. This article will introduce an apologetic model that can be used to defend the uniqueness of the Christian faith among the challenges of religious pluralistic thought in Indonesia. John M. Frame’s triperspectivalism presuppositional apologetics is proferred and developed through constructive apologetics (normative), defensive apologetics (existential), and offensive apologetics (situational).
 Keywords: Apologetics, Presuppositional, Triperspectivalism, John M. Frame, Application, Religious Pluralism
4
Nweke, Kizito Chinedu. "Multiple Religious Belonging (MRB)." Theology Today 77, no. 1 (2020): 76–88. http://dx.doi.org/10.1177/0040573620902412.
Full textAbstract:
The question of religious pluralism has attracted many responses from the fields of interreligious dialogue and theology of religions. These responses, like inculturation, dialogue, and so on, have been concerned with “how” religions/spiritualities should be inclusive and imbue each other. However, the contemporary challenges of religious pluralism, ranging from the clamor for cultural identity to the structural and ontological differences among religions, suggest that the responses cannot create inclusivist interreligious contexts. One of these responses is the phenomenon of multiple religious belonging, which proposes that people could or should belong, believe, and practice as many religions as they want or can. In the Christianity–African spirituality context, this phenomenon poses some challenges for both Christianity and African indigenous spiritualities. This article intends to critically address the tensive constellation of African spiritualities and Christianity over the expectations of multiple religious belonging. It argues that there are discrepancies in the Christianity–African spiritualities constellation for multiple belonging. It suggests another approach to the question of religious/spirituality concatenation in Africa.
5
Condro, Kuncoro. "Memahami Pluralisme." SANCTUM DOMINE: JURNAL TEOLOGI 6, no. 2 (2020): 1–24. http://dx.doi.org/10.46495/sdjt.v6i2.36.
Full textAbstract:
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 bring its followers to heaven or to save.
6
Kolodnyi, Anatolii M. "The phenomenon of Ukrainian religious pluralism." Religious Freedom, no. 17-18 (December 24, 2013): 101–6. http://dx.doi.org/10.32420/rs.2013.17-18.995.
Full textAbstract:
Ukraine is a religiously plural country since its appearance on the world map. Already in the first of its power formation, the Kiev-Rus power coexisted the beliefs of their gods of the Gentiles of various tribes, an attempt to combine them into a single pantheon sought to implement (albeit unsuccessfully) Prince Vladimir in 982. In our own way, our people perceived in their spiritual world and Christianity after his baptism by Prince Vladimir in 988. He united in his beliefs this religion with paganism, and thus became two-sided. And it could not be otherwise. Paganism is a religious picture of nature and human activity in it. Christianity is the religious picture of man in her relationship with other people and God. That is why, having come to our lands, Christianity, because of the absence of any of its specific natural connotations, could not replace, but rather supersede paganism. It baptized him. Therefore, we now have virtually no pure Christianity in the beliefs of the people, but Christianized paganism and, at the same time, lucid Christianity. This syncretism is one of the foundations of the religious plurality that characterizes the spiritual world of our people.
7
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.
Full textAbstract:
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 Encounter of the World Religions. His contribution is a threefold one: (1.) Through the methodic assimilation of the concept of religion, the pluralism of religions becomes, in principle, recognized. (2.) The foundation of the history of religions leads to a differentiated perception of the complex interreligious exchange processes. (3.) Tillich’s theology of religion involves not only the recognition of religious pluralism, but also a methodological justification for a normative criterion for the evaluation of religions. In the form of six theses, I would like to answer the question of the consequences of what has been said so far for the reflection and treatment of religious pluralism within theology.
8
Jaspert, Nikolas. "Communicating Vessels." Medieval History Journal 16, no. 2 (2013): 389–424. http://dx.doi.org/10.1177/0971945813514905.
Full textAbstract:
The objective of this article is to analyse several ways of handling religious diversity that were practised in medieval Latin Christian Europe, paying particular attention to the interdependencies between the following fields of religious diversity: first the presence of other religions than Latin Christianity within Medieval Europe, which is all too often reduced to Iberian ‘convivencia’. Second, religious diversity within Christianity is stressed, drawing particular attention to the so-called and frequently overlooked Oriental churches. A third block deals with the mechanisms the Christian Latin Church developed in order to control religious plurality, of which the demarcation between orthodoxy and heresy was only one. The development and institutionalisation of varied forms of religious life can also be understood as an attempt to channel diversity. Seen from this angle, the vivid world of sainthood—the fourth field—might be interpreted as a form of transcendental pluralism and as a flexible ‘market’ that catered to societal and religious change. Some final reflections are dedicated to the theological consequences European religious diversity heralded within Latin Christianity. Intra-religious diversification and inter-religious demarcation were closely related.
9
Lima, Adriano Sousa. "Reino de Deus e missão no contexto do pluralismo religioso." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 12 (2015): 271. http://dx.doi.org/10.20890/reflexus.v8i12.246.
Full textAbstract:
Resumo: O presente trabalho tem como objetivo refletir sobre os possíveis desafios para a prática missionária no contexto do pluralismo religioso. Ele procura identificar aproximações entre uma cristologia no pluralismo religioso, sem desvalorizar ou apagar a singularidade da perspectiva interna da fé cristã, segundo a qual Jesus Cristo permanece normativo para “o encontro com a realidade última”. Em termos epistemológicos, a teologia sofre deslocamentos em sua própria estrutura, é desconstruída e reconstruída no diálogo com seu tempo e lugar cultural. Se, por um lado, as teologias foram questionadas pelo pensamento contemporâneo, por outro lado (no momento atual) elas se confrontam com uma questão mais radical: o caráter central de Cristo, expressão primeira da fé salvadora, questionada pela pluralidade cultural e religiosa. Como anunciar o Deus de Jesus no mundo pluralista? O autor defende que o cristianismo atual é convidado a repensar seus paradigmas missionários a partir do pluralismo religioso contemporâneo. A metodologia utilizada é basicamente a pesquisa bibliográfica, em vista da elaboração de um estudo analítico-sintético. Palavras-chave: Missão. Cristologia. Reino de Deus. Pluralismo Religioso. Abstract: The aim of this paper is to reflect on the possible challenges to missionary practice in the context of religious pluralism. It seeks to identify similarities between christologies in the religious pluralism, without disparaging or effacing the uniqueness of the singularity of the Christian faith, according to which Jesus Christ remains normative for “the encounter with ultimate reality”. In epistemological terms, the structure of Theology has changed, and it has been deconstructed and reconstructed in its dialogue with their time and cultural place. Theologies have been questioned by contemporary thought and are also faced now with a more radical question: the central character of Christ, the primary expression of saving faith, questioned by cultural and religious plurality. How to announce the God of Jesus in a pluralistic world? The author argues that current Christianity is invited to rethink their missionary paradigms in the light of contemporary religious pluralism. The methodology used is basically bibliographic research so as to prepare an analytic-synthetic study. Keywords: Mission. Christology. Kingdom of God. Religious Pluralism.
10
O'Keeffe, Terry. "Religion and Pluralism." Royal Institute of Philosophy Supplement 40 (March 1996): 61–72. http://dx.doi.org/10.1017/s1358246100005865.
Full textAbstract:
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 traditions, asks ‘whether people in church, synagogue, mosque, gurdwara and temple are worshipping different Gods or are worshipping the same God?’ (Hick and Hebblethwaite, 1980, p. 177). He rejects two possible answers to this question: that there exist many Gods, or that one religion, for example Christianity, worships the true God while all other religions worship false gods, which exist only in their imaginations.
11
Santoso, Ari Budi. "Al-Hiwar baina al-Iman 'inda Nurcholish Madjid." Journal of Comparative Study of Religions 3, no. 1 (2023): 61–73. http://dx.doi.org/10.21111/jcsr.v3i1.9668.
Full textAbstract:
Interreligious dialogue has been a significant topic in recent years, especially in the effort to create harmony between religious communities. Nurcholis Madjid, a prominent Indonesian Muslim scholar, has advocated for the concept of pluralism in his efforts to promote interfaith dialogue. However, some of his thoughts have been controversial among religious people. Using descriptive and analytical methods, as well as a theological approach, this article aimed to reveal and criticize Nurcholish Madjid's inclusive-pluralist theology. In conclusion, Nurcholish Madjid believes that all religions, including Islam, Judaism, Christianity, and Shabiin, are true as long as they believe in Allah, believe in the Day of Judgment, and do good. He argues that Islam is a universal religion and pluralism is sunnatullah, which means it has been occurring since the beginning of time. While Nurcholish Madjid's approach to interreligious dialogue may seem inclusive and tolerant, it deviates from the core teachings of Islam. According to the Qur'an, Islam is the only true religion, and it cannot be equated with any other faith. Pluralist inclusive theology is not a way to achieve inter-religious harmony but instead creates new problems because it reduces the meaning and identity of religions. As such, a critical evaluation of his thoughts is necessary to understand the implications of pluralism in the context of Islam.
12
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.
Full textAbstract:
<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 tersendiri bagi keutuhan bangsa. Tantangan terbesar Indonesia sebagai negara pluralisme adalah cenderung menimbulkan konflik. Dikarenakan setiap agama melakukan <em>truth claim</em> terhadap agamanya sendiri dan agama lain dianggap salah. Adapun peluang pluralisme agama di Indonesia bagi keutuhan bangsa yaitu lahirnya sikap toleran sesama umat karena mampu menghargai keragaman beragama.</p><p align="center">Abstract</p><p>Religious diversity on the one hand makes a difference that tends to give birth to divisions among religious communities. On the other hand, religious diversity is a unifying people because they respect each other's differences. Pluralism which gives birth to two sides makes it important to study. Indonesia is one country that adheres to not only one religion but consists of various religions, namely Islam, Christianity, Buddhism, Confucianism, Hindudan and other religions. Religious pluralism in Indonesia has its own challenges and opportunities for national integrity. Indonesia's biggest challenge as a state of pluralism is that it tends to cause conflict. Because every religion makes truth claims against its own religion and other religions are considered wrong. The opportunity for religious pluralism in Indonesia for the integrity of the nation is the birth of a tolerant attitude among people because it is able to appreciate religious diversity.</p><p> </p><p> </p>
13
Chou, Chih-Chieh. "Common ground: Islam, Christianity, and religious pluralism." Asian Ethnicity 12, no. 2 (2011): 224–26. http://dx.doi.org/10.1080/14631369.2011.571838.
Full text
14
Komulainen, Jyri. "Raimon Panikkar's Cosmotheandrism — Theologizing at the Meeting Point of Hinduism and Christianity." Exchange 35, no. 3 (2006): 278–303. http://dx.doi.org/10.1163/157254306777814391.
Full textAbstract:
AbstractRaimon Panikkar (b. 1918), a Catalan-born Hindu-Christian, is a prominent theorist of interreligious dialogue. This article provides an analysis of his theology of religions. On the basis of the most recent sources available, it appears that even his 'radical pluralism' cannot eschew the inherent problems characteristic of pluralistic theologies of religions.Unlike other pluralists, Panikkar does not subscribe to the Enlightenment tradition. Instead, his plea for the transformation of religions is based on an idiosyncratic 'Cosmotheandrism', which draws on both primordial religious traditions and existentialist philosophy. The prerequisites of interreligious dialogue, as outlined in his work, thus entail commitment to a particular cosmology and mode of consciousness.
15
Tandi, Alfri. "Teologi Religium Merupakan Sarana Perjumpaan Antar Agama-Agama Di Era Modern." Tambur : Journal of Music Creation, Study and Performance 1, no. 2 (2021): 134–45. http://dx.doi.org/10.52960/jt.v1i2.79.
Full textAbstract:

 
 
 
 Indonesia is a country consisting of various ethnic groups, races, cultures, and religions. Indonesia is a pluralistic country, especially in terms of religion. In which there are six religions legitimized by the state, including Catholic Christianity, Protestant Christianity, Islam, Hinduism, Buddhism and Confucianism. However, there are still many tribal religions that are lived by the Indonesian people, especially in remote areas. Then not infrequently problems arise because of differences of opinion or views from within each religion. This diversity of views triggers inter-religious conflicts ranging from verbal arguments/arguments, mutual suspicion, motions of disapproval of other religions arise, even to divisions and bloodshed (this is a reality that happened in the past and is still visible today). In the problems faced by religions, religious theology is moved and is present to offer to solve the problems faced by religions in order to create peace and harmony on this earth. Religious theology stands alone and starts from facts and truths that are human in nature. Seeing religious pluralism, religious theology invites every religious community to respond to the reality of religious pluralism by means of dialogue that is full of humility and openness between religions.
 
 
 
16
Dyah Utami, Sri Ayu, Setio Dharma Kusuma, Sofia Margareta, Edi Sugianto, and Sion Saputra. "The Church In The Midst Of Religious Pluralism: Christianity With The Ideology Of Pancasila." Conference Series 4, no. 2 (2023): 34–43. http://dx.doi.org/10.34306/conferenceseries.v4i2.923.
Full textAbstract:
The foundation of Indonesia is Pancasila that allows 6 religions in our country to livetogether in society. Therefore, it is a country with a high religious pluralism level, yet thechurches nowadays are being exclusive in the society. Christians as a minority tend to bedistant with the society members around them. While the principles in Christianity are actuallyencouraging Christians to be able to be inclusive in society. This research has the purpose toshow the importance of the churches being inclusive. The method used is a qualitative methodwith a literature study approach. The focus of the research is on the application of theprinciples of Christianity that are not against the Christian faith and Pancasila to be appliedpractically in the midst of religious pluralist society. The result of the research shows thatChristianity could be exclusive in the matter of faith and inclusive in life application. Theteaching of Christian faith definitely is not against the basic values of the Indonesian ideology,that is Pancasila.
17
Simanungkalit, Lasmaria Nami, and Bobby Kurnia Putrawan. "Responding to Theology Religionum in Christian Religious Education." Jurnal Teologi Cultivation 5, no. 2 (2021): 61–71. http://dx.doi.org/10.46965/jtc.v5i2.616.
Full textAbstract:
Lately, religion has become something scary and worrying. Religion in the hands of its followers often appears with a face full of violence and as if it has lost its friendliness. In recent years, there have been many conflicts, intolerance and violence in the name of religion and belief. Religious pluralism is not a reality that requires people to put each other down, belittle each other, or confuse one religion with another, but instead places it in a position of mutual respect, mutual recognition and cooperation. In order to eliminate the destructive aspects of religion and present its constructive side as a unifier, schools as institutions mandated to educate the nation's life must participate in providing an understanding of religion and must be able to create an environment that provides education. Opportunities for students to build harmonious social relationships between students of different religions. For this reason, an effort is needed in certain religious communities to reflect or think coherently about the new awareness as an effort to respond to this problem of pluralism. To address this matter, Religionum Theology as a branch of theology that discusses how Christianity responds to the reality of the existence of religious plurality outside itself, especially in Christian Religious Education.
18
Coffey, John. "How Should Evangelicals Think about Politics? Roger Williams and the Case for Principled Pluralism." Evangelical Quarterly: An International Review of Bible and Theology 69, no. 1 (1997): 39–62. http://dx.doi.org/10.1163/27725472-06901004.
Full textAbstract:
The resurgence of evangelical political activity in many parts of the world raises the question of whether Christianity can legitimately be a state religion. In recent years a growing number of evangelicals have argued that it cannot. Principled pluralists maintain that Christians ought on principle to advocate non-confessional states in which all religions enjoy civil liberty and equality. This article defends principled pluralism by adding an historical dimension to its case. It shows that far from being the ‘new kid on the block’, principled pluralism has roots which run deep within the evangelical protestant tradition. The seventeenth century puritan Roger Williams, for instance, advanced a thoroughly biblical argument for full religious liberty and the secular state. After describing his argument, the article deals with objections to principled pluralism and suggests that it is the most promising philosophy for evangelicals involved in politics.
19
Hesselgrave, David J. "Christian Communication and Religious Pluralism: Capitalizing on Differences." Missiology: An International Review 18, no. 2 (1990): 131–38. http://dx.doi.org/10.1177/009182969001800201.
Full textAbstract:
Rather than looking for similarities between Christianity and other religions as stepping-stones, bridges, or points of contact for communicating the gospel to non-Christians, the author suggests that several risks are involved in this endeavor, including the possibility of emasculating propositional truth while coronating personal experience. He then argues that it is the very differences, not the similarities, between Christianity and other religions that hold potential for effective communication of the gospel. The article concludes with three reasons why cross-cultural witnesses need training and understanding in the living religions of the world.
20
Khatlab, Roberto. "Religions in the Middle East- Christian Arabs from Lebanon." Caminhos 15, no. 1 (2017): 134. http://dx.doi.org/10.18224/cam.v15i1.5972.
Full textAbstract:
RELIGIÕES NO ORIENTE MÉDIO - ÁRABES CRISTÃOS DO LÍBANO
 
 Resumo: rompendo com estereótipos acerca da cultura e das manifestações religiosas do Oriente Médio, esse artigo demonstra a pluralidade ali existente. Aborda-se as trocas identitárias e os conflitos provocados justamente devido a tais diferentes formas de crer e de viver o sagrado. Uma ênfase especial é dada na caracterização dos cristianismos organizados naquela região.
 
 Palavras-chave: Religiões. Crenças. Pluralismo. Oriente Médio.
 
 Abstract: stereotypes about the culture and the religious manifestations of the Middle East need braked. This article demonstrates the plurality existing in there. Deals with the exchange of identity and conflicts caused precisely due to such different ways of believing and to express the sacred. A special emphasis was given on characterization of organized Christianity instituitions in region.
 
 Keywords: Religions. Beliefs. Pluralism. Middle East.
21
Williams, Rowan. "Islam, Christianity and Pluralism." Islam and Christian–Muslim Relations 19, no. 3 (2008): 339–47. http://dx.doi.org/10.1080/09596410802128035.
Full text
22
Muzayin Shofwan, Arif, Miftakhul Rohman, and Setyoadi Pambudi. "Pendidikan Pluralisme Beragama Menurut Purwa Ayu Mardi Utama." SINDA: Comprehensive Journal of Islamic Social Studies 3, no. 1 (2023): 1–8. http://dx.doi.org/10.28926/sinda.v3i1.873.
Full textAbstract:
Purwa Ayu Mardi Utama (PAMU) is one of the groups that affirm Javanese religious pluralism for the Javanese people. For PAMU, the Javanese religion is not a religion that wants to syncretize other religions that have recently entered the island of Java. Javanese religion is not a religion that wants to establish a new religion. However, the Javanese religion is an ordinance or rule from the ancestors of the island of Java that existed before the religions of other nations, such as Islam, Hinduism, Buddhism, Catholicism, Christianity, Confucianism, and the like entered the island of Java. This paper aims to examine the following matters, including (1) a brief biography of R.M. Djojopernomo, a founding figure of PAMU; (2) religious pluralism according to PAMU teachings; and (3) the experience of religious pluralism for PAMU at the local level.
23
Hidayat, Tomi, Zulhelmi Zulhelmi, and Herwansyah Herwansyah. "KONSEP PLURALISME AGAMA DALAM PERSPEKTIF DJOHAN EFFENDI." EL-FIKR: Jurnal Aqidah dan Filsafat Islam 2, no. 2 (2021): 58–73. http://dx.doi.org/10.19109/el-fikr.v2i2.10838.
Full textAbstract:
The Indonesian nation is rich in religious diversity. There are officially 6 recognized religions in Indonesia, namely, Islam, Protestant Christianity, Catholic Christianity, Hinduism, Buddhism and Confucianism. Every religion has its own concept of religious beliefs. Because of these differences, religion is accused of being the main cause in conflicts that have different religious concepts. Conflicts in the name of religion can be understood because of the public's lack of understanding of religious pluralism. One of the figures who fight for religious pluralism is Djohan Effendi. He is a prominent Indonesian Muslim intellectual and is included in 50 figures of the Jaringan Islam Liberal (JIL). In this thesis, the researcher focuses on Djohan Effendi's thoughts on Religious Pluralism. The type of research used is library research, the type of data is qualitative using two data sources, namely, primary data sources are the sources of books written by Djohan Effendi. As well as secondary data, namely, data obtained from books, manuscripts, articles and so on related to the problem. For data collection techniques, namely collecting data in the form of books, journals and information related to the problem. While the analysis technique of this research is using qualitative descriptive data analysis by using a historical approach to the characters and an interpretation approach to the thoughts of the characters. Researchers must read carefully, think carefully so that conclusions can be found. The result of the analysis of the research on the concept of religious pluralism in Djohan Effendi's perspective is that Djohan Effendi rejects religious absolutism and accepts religious pluralism. Djohan separates religion and religiosity. According to him, absolute religion cannot be reached by human knowledge. Only God can know the absolute religion itself. While the religion that humans say is not absolute religion, but diversity so that every religious human being may say that his religion is the most correct and saving.
24
Beyer, Peter. "The future of non-Christian religions in Canada: Patterns of religious identification among recent immigrants and their second generation, 1981-2001." Studies in Religion/Sciences Religieuses 34, no. 2 (2005): 165–96. http://dx.doi.org/10.1177/000842980503400202.
Full textAbstract:
This paper addresses the question whether recent immigration to Canada from non-European and mostly non-Christian parts of the world is leading to increasing religious pluralism in Canada, rather than only enhanced ethno-cultural pluralism. Testing Reginald Bibby's hypothesis that, in spite of this immigration, Christianity will continue as the overwhelmingly dominant religious identification in Canada, this article analyzes data from the 1971-2001 decennial censuses. It finds that religious pluralism as measured by number and percent of adherents to major non-Christian religions is increasing and will likely continue to increase because of the composition of continuing immigration. There are, however, also countervailing trends that support continued Christian dominance as well as an increase in no religious identification. These trends include patterns in religious identification over time and the enigmatic effect of rising multiple ethnicity.
25
Lombard, Daniël B. "The Manifestation of Religious Pluralism in Christian Izibongo." Religion and Theology 6, no. 2 (1999): 168–93. http://dx.doi.org/10.1163/157430199x00128.
Full textAbstract:
AbstractThe article contributes to scholarly inquiry into religious pluralism in South Africa, in particular to how Christian doctrine interacts with the African worldview. Evidence for the intercultural and interreligious discourse is based on an analysis of a eulogy of Christ, created and performed in the traditional style of izibongo, or Zulu praise poetry. The conclusion is drawn that the eulogy is a manifestation of vigorous interreligious dynamics, showing that Christianity and izibongo are both remarkably protean in their potential for creative interaction. Christianity is embraced, but simultaneously transformed by the indigenous genre; praise poetry can assert its traditional style, but itself becomes transmuted by Christian doctrine.
26
Bingemer, Maria Clara Lucchetti. "SABOREAR A FÉ EM MEIO À PLURALIDADE OS CAMINHOS DA TEOLOGIA EM MEIO AO DIÁLOGO INTER-RELIGIOSO." Perspectiva Teológica 36, no. 99 (2014): 221. http://dx.doi.org/10.20911/21768757v36n99p221/2004.
Full textAbstract:
O presente texto procura pensar o estatuto da teologia cristã no atual contexto de modernidade, secularização e pluralismo religioso. Após fazer uma breve análise do percurso do pluralismo religioso na história do cristianismo, desde suas origens, o texto propõe a centralidade da experiência religiosa e da espiritualidade como caminho fecundo para que a teologia possa reelaborar-se a si mesma em atitude de abertura e diálogo com as outras formas de crer e as outras tradições que formam o tecido religioso do mundo contemporâneo.ABSTRACT: The present text seeks to reflect upon the statute of Christian theology in the following actual contexts: modernity, secularization, and religious pluralism. After briefly analyzing the itinerary of religious pluralism in the history of Christianity since its origins, the text proposes the centrality of the religious experience and spirituality as the fertile path by which theology may re-elaborate itself with an attitude of openness and dialogue with other forms of believing and other traditions that are woven into the religious fabric of the contemporary world.
27
Kubacki, Zbigniew Józef. "Religious Pluralism from the Catholic Point of View." Verbum Vitae 39, no. 2 (2021): 527–42. http://dx.doi.org/10.31743/vv.12297.
Full textAbstract:
The question about how religious pluralism should properly be understood from the Catholic point of view has been asked since the outset of Christianity. It was also formulated in the context of A Document on Human Fraternity for World Peace and Living Together signed by Pope Francis and the Grand Imam of Al-Azhar, Ahmad Al-Tayyeb. The present article gives a theological interpretation of the sentence included in the Abu Dhabi document: “The pluralism and the diversity of religions, color, sex, race and language are willed by God in His wisdom, through which He created human beings.” It argues that this passage should be understood correctly within the inclusivist paradigm that recognizes and confers to non-Christian religions and to religious pluralism a status de iure without jeopardizing the foundations of Catholic faith: the unicity and salvific universality of Jesus Christ and the Church. In conclusion, the question concerning the application of the assertion to the case of Islam has been explored.
28
Pritchard, Andrew. "The Power of Images to Change Ritual Meanings." Journal of Communication and Religion 36, no. 2 (2013): 151–73. http://dx.doi.org/10.5840/jcr201336214.
Full textAbstract:
Applying ritual theory to practices surrounding sacred images in sixteenth-century European Christianity illustrates an underappreciated power of visual means for constituting and communicating religious belief systems. In addition to constructing belief systems for religious practitioners and enabling expressions of devotion, sacred images facilitate and sometimes dictate changes in religious belief systems. Understanding the promotion of change in religious belief as a distinct, unique power of sacred images is valuable in a religious environment characterized by change through pluralism, conversion, and the spread of religions through media.
29
Prakoso, Christian Bayu, Paul Kristiyono, and Aji Suseno. "Deskripsi Teologis Kejadian 1 sebagai Dasar dan Strategi Penginjilan di Era Pluralisme." Veritas Lux Mea (Jurnal Teologi dan Pendidikan Kristen) 3, no. 2 (2021): 216–25. http://dx.doi.org/10.59177/veritas.v3i2.124.
Full textAbstract:
The existence of a pluralistic and pluralistic society makes most people look for ways to be appreciated and recognized. Religious pluralism emerged as the answer to this problem. However, the wrong approach and interpretation of the Bible makes it a threat to Christianity. The truth about everything was created to be the basis for answering the challenge of religious pluralism. By using a qualitative method with a literature study approach, several evangelistic strategies were produced in the Pluralism era based on the concept of creation in Genesis Article 1. Those strategies include the existence of a person who creates everything, a call from darkness to light, and salvation is present on God's own initiative.AbstrakKeberadaan masyarakat yang mejemuk dan plural membuat sebagian besar orang mencari cara untuk dihargai dan diakui. Pluralisme agama muncul sebagai jawaban akan masalah ini. Namun, pendekatan dan penafsiran yang salah terhadap Alkitab membuat hal ini menjadi sebuah ancaman bagi Kekristenan. Kebenaran tentang segala sesuatu diciptakan menjadi landasan untuk menjawab tantangan pluralisme agama. Dengan menggunakan metode kualitatif pendekatan studi literatur maka dihasilkan beberapa strategi penginjilan di era Pluralisme berdasarkan konsep penciptaan dalam Kejadian Pasal 1. Startegi itu diantaranya adalah adanya pribadi yang menciptakan segala sesautu, panggilan dari gelap menuju terang, dan keselamatan hadir atas inisiatif Allah sendiri.
30
Biyanto, Biyanto. "Pluralism in the perspective of Semitic religions." Indonesian Journal of Islam and Muslim Societies 5, no. 2 (2015): 255. http://dx.doi.org/10.18326/ijims.v5i2.255-282.
Full textAbstract:
This article explores the concepts of religious pluralism in the perspective ofSemitic religions: Judaism, Christianity, and Islam. As Semitic religions, thethree actually share some teaching similarities in the field of theology. But, inso a long history development, it turns out that there are some differences intheir theological teachings. The power history and politics factors have alsoinfluenced the relation between the followers of the Semitic religions. There-fore, it is important to explore deeply the concepts of pluralism in the threereligions and also the development of the thoughts about the religious plural-ism among the philosophers and theologians in each of the religion. This isdue to the fact that in this present context, all religions in this globe facesimilar problems dealing with the pluralism where one of the indicators is theoccurrence of radicalism even terrorism cases involving the followers of eachreligion. The triggering factor is that the followers of each religion are notready to live in diversity. It is due to the high amount of socio-religion-nu-anced radicalism cases that a number of thinkers from the three religions havebeen trying to reformulate the meanings of pluralism in the present contextwith the target to have some active involvements among the followers of theSemitic religions to solve the plurality problem. At present there is someawareness among the thinkers that each group of religion should not have some thoughts that they are the best, and it is only they that possess theheaven. Such a claim is growing from a group’s subjectivity. If this happens, itmeans that there is a threat to any efforts in implanting the values of pluralism.Artikel ini membahas konsep pluralisme keagamaan dalam perspektif agama-agama semitik, yakni Yahudi, Kristen, dan Islam. Sebagai agama semitik atauagama samawi, tiga agama tersebut sebenarnya memiliki kesamaan ajaran dibidang teologi. Tetapi dalam perkembangan sejarah yang begitu panjang ternyataada beberapa ajaran teologi yang berbeda. Faktor sejarah dan politik kekuasaanjuga berpengaruh terhadap hubungan pemeluk tiga agama wahyu tersebut.Karena itu penting ditelaah secara mendalam konsep pluralisme tiga agamatersebut. Juga penting dibahas perkembangan pemikiran tentang pluralismekeagamaan di kalangan filsuf dan teolog dari masing-masing agama. Sebab,dalam konteks kekinian semua agama di dunia ini menghadapi problem yangsama berkaitan dengan pluralisme. Diantara indikatornya, masih sering terjadikasus radikalisme, bahkan terorisme, yang melibatkan pemeluk masing-masingagama. Jika dlacak faktor pemicunya adalah ketidaksiapan pemeluk masing-masing agama untuk hidup dalam kemajemukan. Seiring dengan banyaknyakasus radikalisme sosial bernuansa agama itulah sejumlah pemikir dari tigaagama semitik tersebut telah berupaya untuk merumuskan kembali maknapluralisme dalam konteks kekinian. Targetnya adalah adanya keterlibatan yangaktif antarpemeluk agama semitik untuk mengatasi problem pluralitas. Kiniada kesadaran di kalangan pemikir agama-agama semitik bahwa setiap kelompoktidak dibenarkan merasa paling unggul dan menganggap kelompok lain tidakberarti. Juga tidak dibenarkan ada klaim kebenaran bahwa surga hanya milikkelompok tertentu. Klaim tersebut jelas tumbuh dari subjektifitas kelompok.Jika itu terjadi berarti ancaman terhadap usaha untuk membumikan nilai-nilai pluralisme.
31
Aulia, Mila, Mardliyatun Nahdliyah Putri, and Ridya Nur Laily. "KONSEP PLURALISME AGAMA PERSPEKTIF ISLAM DAN HINDU." Dharma Duta 21, no. 01 (2023): 1–18. http://dx.doi.org/10.33363/dd.v21i01.924.
Full textAbstract:
ABSTRACT
 The rise of the issue of religious pluralism occurs because of the emergence of various social problems sparked by elements who experience a crisis of religious understanding such as perpetrators of acts of terrorism, violence, crime, anarchism, to bloodshed both within the internal and inter-religious spheres. In this case, it is not only Muslims who are busy voicing peace with religious pluralism. Other religions such as Christianity, Hinduism and Buddhism also contribute to this pluralism in order to create conditions for a safe, peaceful and peaceful state. This study will further examine the differences in perspectives between Islam and Hinduism regarding religious diversity. The purpose of the study is to compare the concept of religious pluralism between the Islamic perspective through the Qur'an and the Hindu perspective in the Vedas. This study is a qualitative-based research with a literature approach. The data collection method used is a documentation technique, while the data analysis method is a descriptive-comparative approach. In general, the religious teachings contained in the verses of the Qur'an and the Vedic verses imply the concepts of religious pluralism and peace. Furthermore, there is a common thread about the triadic relationship of good human relations between the teachings of Islam and Hinduism which are summarized in Mu'amalah ma'a Allah, Mua'amalah ma'a al-Nas & Mu'amalah ma'a al-Bi'ah from an Islamic perspective. , and Tri Hita Karana & Tat Twam Asi from a Hindu perspective. Regardless of the differences as well as the basis of the arguments of each sect, interreligious dialogue is still needed to – at least – minimize conflicts and tensions between religious communities towards harmonization and peace between religious communities.
 Keywords: Pluralism; Islam; Hindu; Comparative; Peace.
 ABSTRAK
 Maraknya isu pluralisme beragama terjadi karena mencuatnya berbagai permasalahan sosial yang disulut oleh oknum-oknum yang mengalami krisis pemahaman keagamaan seperti pelaku tindakan terorisme, kekerasan, kejahatan, anarkhisme, sampai pertumpahan darah baik dalam lingkup internal maupun antar agama-agama. Dalam hal ini, tidak hanya kalangan Islam saja yang ramai menyuarakan perdamaian dengan pluralisme agama. Agama-agama lain seperti Kristen, Hindu dan Budha pun turut menyemarakkan pluralisme ini demi terciptanya kondisi kehidupan bernegara yang aman, damai dan tentram. Kajian ini akan mengkaji lebih jauh perbedaan perspektif antara Islam dan Hindu terkait keragaman beragama. Tujuan kajian yaitu untuk mengkomparasikan konsep pluralisme agama antara perspektif Islam melalui al-Qur’an dan perspektif Hindu dalam Weda. Kajian ini merupakan penelitian berbasis kualitatif dengan pendekatan kepustakan. Metode pengumpulan data yang digunakan adalah teknik dokumentasi, sedangkan metode analisis datanya melalui pendekatan deskriptif-komparatif. Secara umum, ajaran keagamaan yang termuat dalam ayat-ayat al-Qur’an dan sloka-sloka Weda menyiratkan konsep pluralisme agama dan perdamaian. Selanjutnya, terdapat benang merah tentang triadik hubungan baik manusia antara ajaran agama Islam dan Hindu yang dirangkum dalam Mu’amalah ma’a Allah, Mua’amalah ma’a al-Nas & Mu’amalah ma’a al-Bi’ah perspektif Islam, dan Tri Hita Karana & Tat Twam Asi perspektif Hindu. Terlepas dari berbagai perbedaan sekaligus landasan argumen dari masing-masing aliran, dialog antaragama tetap dibutuhkan untuk – setidaknya – meminimalisir terjadinya konflik dan ketegangan antara umat beragama menuju harmonisasi dan perdamaian antar umat beragama.
 Kata Kunci: Pluralisme; Islam; Hindu; Komparatif; Perdamaian.
32
Brown, Alan. "Pluralism in Christianity and its Consequences for Religious Education." British Journal of Religious Education 15, no. 1 (1992): 13–18. http://dx.doi.org/10.1080/0141620920150103.
Full text
33
Hussain, Amir. "Book Review: Common Ground: Islam, Christianity, and Religious Pluralism." Theological Studies 72, no. 1 (2011): 212–13. http://dx.doi.org/10.1177/004056391107200126.
Full text
34
Guyer, Paul. "Mendelssohn, Kant, and Religious Pluralism." Deutsche Zeitschrift für Philosophie 68, no. 4 (2020): 590–610. http://dx.doi.org/10.1515/dzph-2020-0039.
Full textAbstract:
AbstractTwo foremost spokesmen for the German Enlightenment, Moses Mendelssohn and Immanuel Kant, continued the defence of the separation of church and state that was at the heart of the Enlightenment in general and advocated by such great predecessors as Roger Williams and John Locke and contemporaries such as James Madison. The difference between Mendelssohn and Kant on which I focus here is that while Mendelssohn argues against his critics that Judaism is the appropriate religion for a specific people without being appropriate for all, thus implying more generally that different religions are appropriate for groups with different histories, Kant argues first that Judaism is not a genuine religion at all, second that Christianity provides the most suitable symbols or aesthetic representations of the core truths of the religion of reason, and finally that in any case all historical religion will ultimately fade away in favour of the pure religion of reason. Kant’s assumptions are tendentious and his conclusion implausible; Mendelssohn’s view that religion and differences of religion are here to stay provides a far stronger basis for genuine toleration and a strict separation of church and state.
35
Kuek, Sherman Y. L. "Christianity in the Modern World: A Study of Religion in a Pluralistic Society." Asia Journal Theology 36, no. 1 (2022): 108–13. http://dx.doi.org/10.54424/ajt.v36i1.23.
Full textAbstract:
The modern world finds itself pervaded by the phenomenon of pluralism, which presents itself in many different embodiments. The thesis of this book is that the plethora of religious and ideological claims present in global society necessitates that dialogue takes place among the various stakeholders in order to emerge with a set of ethics shared globally for the purpose of mutual responsibility. To that end, dialogue aims to facilitate a peaceable co-existence between monotheistic and polytheistic religions, various ideologies and cultures, and religious and secular spheres of society, all of which have the potential to contribute to this global conversation and endeavour. In the final analysis, pluralism is no longer to be construed as an epistemological dilemma, but rather, an agent for the preservation and sustenance of the human societal order.
36
Gaspersz, Steve Gerardo Christoffel, and Nancy Novitra Souisa. "NEGOTIATING RELIGIOUS IDENTITIES AND MODERNITY IN MALUKU: A Socio-Historical Perspective." Religió Jurnal Studi Agama-agama 13, no. 1 (2023): 41–69. http://dx.doi.org/10.15642/religi.v13i1.2260.
Full textAbstract:
This research article was based on a literature review using the lens of a socio-historical perspective on the dynamic relationship between Islam and Christianity in Maluku throughout the social history of the Maluku archipelago. The research question “How did the metamorphosis of religious identities (Islam and Christianity) take place through the history and contemporary social reality in Ambon?” becomes a reference to trace the historical trajectory of relations between the two religions in Maluku. The religious conflict that occurred from 1999-2005 still leaves social residues that must be carefully considered for the future of these two religions in Maluku and Indonesia. A hermeneutic analysis of social history was used to map the sociological variables that determine the existence and interaction of Islam and Christianity in Maluku, which in turn also determine interfaith relations at large in the context of Indonesia’s pluralistic society. A multidisciplinary approach was used to synthesize various documents and analyses of some experts, especially Pierre Bourdieu’s sociological analytical framework. The result of this research is the construction of historical understanding that must be understood in managing religious pluralism, especially in the relations between Islam and Christianity in Maluku and Indonesia.
37
Gaspersz, Steve Gerardo Christoffel, and Nancy Novitra Souisa. "NEGOTIATING RELIGIOUS IDENTITIES AND MODERNITY IN MALUKU: A Socio-Historical Perspective." Religió Jurnal Studi Agama-agama 13, no. 1 (2023): 41–69. http://dx.doi.org/10.15642/religio.v13i1.2260.
Full textAbstract:
This research article was based on a literature review using the lens of a socio-historical perspective on the dynamic relationship between Islam and Christianity in Maluku throughout the social history of the Maluku archipelago. The research question “How did the metamorphosis of religious identities (Islam and Christianity) take place through the history and contemporary social reality in Ambon?” becomes a reference to trace the historical trajectory of relations between the two religions in Maluku. The religious conflict that occurred from 1999-2005 still leaves social residues that must be carefully considered for the future of these two religions in Maluku and Indonesia. A hermeneutic analysis of social history was used to map the sociological variables that determine the existence and interaction of Islam and Christianity in Maluku, which in turn also determine interfaith relations at large in the context of Indonesia’s pluralistic society. A multidisciplinary approach was used to synthesize various documents and analyses of some experts, especially Pierre Bourdieu’s sociological analytical framework. The result of this research is the construction of historical understanding that must be understood in managing religious pluralism, especially in the relations between Islam and Christianity in Maluku and Indonesia.
38
Kolodnyi, Anatolii M. "The plurality of religious life in Ukraine." Ukrainian Religious Studies, no. 46 (March 25, 2008): 211–19. http://dx.doi.org/10.32420/2008.46.1926.
Full textAbstract:
Ukraine has been a religiously pluralistic country since its appearance on the world map. Already in its first power formation, the Kyivan Rus state coexisted in believing in their gods pagans of different tribes, an attempt to unite in one pantheon sought to execute (though unsuccessfully) Prince Vladimir in 982. In our own way, our people perceived their spiritual world and Christianity after being baptized by Prince Vladimir in 988. He combined this religion with paganism in his beliefs and thus became a two-man. Otherwise it could not be. Paganism is a religious picture of nature and human activity in it. Christianity is a religious picture of man in his relationship with other people and God. That is why, having come to our territories, Christianity, because of the lack of some specific nature of its nature, could not replace or supplant paganism. It baptized him. That is why we now have practically not pure Christianity in the beliefs of the people, but Christianized paganism and at the same time linguistic Christianity. This syncretism is one of the foundations of the religious pluralism that characterizes the spiritual world of our people.
39
Kastfelt, Niels. "Kristendom i grænseland." Dansk Teologisk Tidsskrift 76, no. 3 (2018): 2–20. http://dx.doi.org/10.7146/dtt.v76i3.105817.
Full textAbstract:
This article discusses general historiographical perspectives emerging from a religious encounter between Danish missionaries and the Bachama people in northern Nigeria in the twentieth century. The general points relate to the role of Christian missionaries in the making of modern Christianity. It is argued that missionaries should be seen as the spearheads of modern Christianity through their experience of religious pluralism and relativism in religious encounters outside Europe. The paper uses the concept of the border to characterise a particular “borderland Christianity” emerging from missionary situations. By way of conclusion it is argued that the borderland experience of missionaries was made part of Western Christianity and constitutes a potentially important but neglected part of the historical development of Christianity in the modern world.
40
Arifianto, Yonatan Alex, Andreas Fernando, and Reni Triposa. "SOSIOLOGI PLURALISME DALAM PENDIDIKAN AGAMA KRISTEN UPAYA MEMBANGUN KESATUAN BANGSA." Jurnal Shanan 5, no. 2 (2021): 95–110. http://dx.doi.org/10.33541/shanan.v5i2.3294.
Full textAbstract:
Indonesia has experienced religious conflicts and brought about alarming humanitarian impacts. The horizontal conflict has pushed into the joints of destroying the pillars of the nation's integrity. Moreover, conflict destroys harmony, therefore the author's aim was to describe pluralism through the perspective of Christian religious education as an effort to bring generations to continue to build the nation and maintain its integrity. The writing of this article used a descriptive qualitative method with a literature study approach related to the sociology of religious pluralism in the perspective of Christian religious education as an effort to build national unity. The findings of this study are firstly the sociology of pluralism starting from recognizing and understanding the nature of pluralism and understanding all the values of pluralism. Second, all believers, especially teachers and students, see and understand that pluralism in the concept of Christian Religious Education is not contradictory to what is done by people and organizations that promote pluralism, but it needs to be emphasized that pluralism in agreement is only to maintain and build the integrity of the nation. Third, on this basis, Christianity, in this case the role of Christian religious education, must be actualized in social life in pluralism.
41
Dumler-Winckler, Emily. "Protestant Political Theology and Pluralism: From a Politics of Refusal to Tending and Organizing for Common Goods." Religions 10, no. 9 (2019): 522. http://dx.doi.org/10.3390/rel10090522.
Full textAbstract:
Protestant perspectives on pluralism in political theology are predictably plural. While prevalent narratives of modern decline bemoan Protestant pluralism and its ostensive side-effects, others celebrate pluralism as a good in its own right. One aim of this essay is to display the diverse perspectives in Protestant political theology regarding political theology itself, pluralism, secularism, and democracy, while clarifying and refining these terms. I do so by considering each theme in turn. Finally, I consider the ways that religious dissenters of the 1790s defy prominent depictions of Protestantism, even as they exemplify the plurality at its core. The dissenters wed an ancient legacy of reflection on theological virtues such as charity to appeals for human and women’s rights, and suggest that love of country, neighbor, alien and God is central to protestant political theology. Given the plurality inherent in Protestantism, Christianity, and modern democratic societies alike, we have good reasons, I argue, to turn from a politics of refusal to one of tending and organizing for goods shared in common.
42
O'Collins, Gerald. "Jacques Dupuis's Contributions to Interreligious Dialogue." Theological Studies 64, no. 2 (2003): 388–97. http://dx.doi.org/10.1177/004056390306400207.
Full textAbstract:
[The author summarizes the content of Jacques Dupuis's latest work, Christianity and the Religions: From Confrontation to Dialogue (Orbis, 2002) and indicates some of the points where it differs from his earlier, longer book, Toward a Christian Theology of Religious Pluralism (Orbis, 1997). He then reflects on the terminological and substantial issues that Dupuis has taken up in his two works. Both books offer outstanding contributions to interreligious dialogue.]
43
Vahakangas, Mika. "Jonas Adelin Jorgensen, Jesus Imandars and Christ Bhaktas: Two Case Studies of Interreligious Hermeneutics and Identity in Global Christianity. Studies in the Intercultural History of Christianity 146." ICR Journal 2, no. 2 (2011): 416–17. http://dx.doi.org/10.52282/icr.v2i2.665.
Full textAbstract:
The end of colonialism, the previously unparalleled level of religious plurality due to both migration and internal diversification of various societies, and lastly the shift of the centre of gravity to the global South in terms of the membership of Christian churches are changes with which Western academic Christian theology has to come to grips with. The high tide of colonialism, and its theological equivalent - ethnocentric religious arrogance - was followed by the end of colonial era, reflected also in theology. When one combined the suddenly grown religious pluralism in the West and the remorse for the colonial past an outcome was a number of liberal (or, at times, seemingly liberal) pluralistic or relativistic theologies of religion. That could be called ‘post-colonial’ in the sense of being epi-colonial.
44
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.
Full textAbstract:
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 that there are five typologies of religious attitudes, namely "exclusivism, inclusivism, pluralism, eclecivism, and universalism". These five typologies do not mean that each is separated and disconnected from the other nor permanent, but rather it is said to be a prominent trend, considering that every religion or religious attitude always has the potential to produce the five attitudes above. Even though there are differences in theological types of religion with other religious scholars, such as Panikkar, who mentions three typologies: exclusive, inclusive, and parallelism, essentially the typological mentions contain the same meaning and meaning. Therefore, we will discuss the typologies of religion.
45
Goodrich, Jaime. "Milton in the Age of the “Nones”: Decentering Christianity in Paradise Lost." Christianity & Literature 70, no. 3 (2021): 313–24. http://dx.doi.org/10.1353/chy.2021.0037.
Full textAbstract:
Abstract: Taking Milton as a case study, this essay considers the historical relationship between Christianity and literature in order to speculate on potential futures for the discipline in the age of the “nones” (people without a religious affiliation). Two approaches that decenter Christianity—the lenses of religious pluralism and philosophy—reveal how Milton and other Christian authors can speak to readers at large and not just an audience of like-minded believers.
46
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.
Full textAbstract:
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 kind of belief also applies to adherents between sects or alians in the same religion. As is the case between Protestants and Catholics in Christianity, between Mahayana and Hinayana or Theravada in Buddhism, and also between various Islamic groups. This reality has brought pluralism to an increasingly broad and complex discourse. The Koran's recognition of religious pluralism is clear not only from the perspective of accepting other people as a legitimate religious community, but also from the acceptance of their spiritual life and the opportunity for a way of salvation for them. According to Esack, the preservation of the sanctity of these places of worship is not solely intended for the sake of maintaining the integrity of the multi-religious society, but also because God, who is the supreme being for these religions, and who is seen to be above differences in his outward expression, is worshiped in the place. -that place.
47
Janson, Marloes. "UNITY THROUGH DIVERSITY: A CASE STUDY OF CHRISLAM IN LAGOS." Africa 86, no. 4 (2016): 646–72. http://dx.doi.org/10.1017/s0001972016000607.
Full textAbstract:
ABSTRACTThis article presents an ethnographic case study of Chrislam, a series of religious movements that fuse Christian and Muslim beliefs and practices, in its socio-cultural and political-economic setting in Nigeria's former capital Lagos. In contrast to conventional approaches that study religious movements in Africa as syncretic forms of ‘African Christianity’ or ‘African Islam’, I suggest that ‘syncretism’ is a misleading term to describe Chrislam. In fact, Chrislam provides a rationale for scrutinizing the very concept of syncretism and offers an alternative analytical case for understanding its mode of religious pluralism. To account for the religious plurality in Chrislam, I employ assemblage theory because it proposes novel ways of looking at Chrislam's religious mix that are in line with the way in which its worshippers perceive their religiosity. The underlying idea in Chrislam's assemblage of Christianity and Islam is that to be a Christian or Muslim alone is not enough to guarantee success in this world and the hereafter; therefore, Chrislam worshippers participate in Christian as well as Muslim practices, appropriating the perceived powers of both.
48
Стоцкий, Александр, and Aleksandr Stockiy. "THE RESTRICTION OF FREEDOM OF MOVEMENT: PLURALISM OF APPROACHES TO THE DEFINITION OF REASON." Advances in Law Studies 6, no. 3 (2018): 21–25. http://dx.doi.org/10.29039/article_5c0fc3934c26f3.57543658.
Full textAbstract:
This article is devoted to the problem of restricting human rights to freedom of movement. The author justifies the conclusion that the gender approach in imposing restrictions on freedom of movement can be observed when it concerns private territories or is conditioned by religious norms recognized officially in that country. There are a number of religious norms in Buddhism, Christianity, Islam, Shintoism, Hinduism, Judaism, Zoroastrianism and other religions that apply gender differences when imposing restrictions on freedom of movement.
49
D'Costa, Gavin. "Common Ground. Islam, Christianity and Religious Pluralism - By Paul Heck." Reviews in Religion & Theology 17, no. 3 (2010): 393–95. http://dx.doi.org/10.1111/j.1467-9418.2010.00600.x.
Full text
50
Nizigama, Isaac. "Christianisme et modernité avancée chez Berger." Studies in Religion/Sciences Religieuses 43, no. 4 (2014): 613–23. http://dx.doi.org/10.1177/0008429814550157.
Full textAbstract:
This article analyzes the question of the relationship between Christianity and late modernity. It begins with Peter L. Berger’s analyses, especially in his recent works, to then question his religious pluralism / religious uncertainty dialectic and his idea of the oscillation of the contemporary followers of religions between relativism and fundamentalism. By showing that Berger’s analyses, based on his approach in the sociology of knowledge, leave aside the aspect considered by himself as central to the religious phenomenon, this article tries to characterize this aspect, which is the mystical type of religious experience, by exploiting elements from Rudolf Otto's phenomenology of religion and John Wesley's evangelical theology.