characteristics of religious diversity

(Burton 2010). Recently called restrictivism, this position insists that explicit knowledge of the gospel of Jesus Christ is necessary for salvation, and there is no hope for those who die without having heard the gospel. Catholics are exhorted to patient, friendly dialogue with members of other religions. Carefully worked out theories of religious pluralism often sound all-inclusive. John Cobbs Whiteheadian Complementary Pluralism., Hasker, William. The historical Buddha, the man Gautama is, in this doctrine, a Transformation Body (or Apparitional Body, Nirmanakaya) of one of these, as are other Buddhas in time and space. Other Buddhists experience Amida Buddha, while Christians experience Christ, and Jews Yahweh, Hindus Isvara, and Muslims Allah. Recent Islamic thinkers have independently come to conclusions parallel to those of Rahner, while critiquing various pluralist theories as entailing the sin of unbelief (kufr), the rejection of Islam. Another naive exclusivist view which is rejected by most theorists is that all who are not full-fledged members of the best religion fail to get the cure. (Legenhausen 2009), The term religious pluralism is almost always used for a theory asserting positive value for many or most religions. Religious difference has become a factor in local and global conflicts and peace building. In the first case, a person who is killed in an accident on her way to be baptized would nonetheless be in the church. 4. Religious Pluralism and the Some-Are-Equally-Right View., Yandell, Keith. A vast diversity of religious and spiritual traditions exists, and your clients may be affiliated with any of them. One of Lucy's patients is a Buddhist man whose family immigrated from China before he was born. They can also influence components of enablement. Moreover, some influential modern Hindu leaders have adopted a complicated rhetoric of universal religion, which often assumes some sort of religious pluralism. (Legenhausen 2002) Those who believe the ultimate reality to be a unique god object to Smiths view that the ultimate reality is ineffable, and so not, in itself, a god. al. true? (Netland 2001), Others object that Hicks pluralism requires arbitrarily reinterpreting religious language non-literally, and usually as having to do with morality, contrary to what most proponents of those religions believe. Given that any core pluralism inevitably downplays the other non-core elements of the religions, this approach has also been called reductive pluralism. (Legenhausen 2006), The most influential recent proponent of a version of core pluralism has been Huston Smith. First, some religious claims can be empirically confirmed or disconfirmed. (Hasker 2011) At first Hick evades the issue of polytheism by describing his theory not as a kind of polytheism, but rather as poly-something. He then suggests that two views of the personae are compatible with his theory: that they are mental projections, or that they are real, but angel- or deva like beings, intermediaries and not really gods. For example, in Theravada Buddhism, one must realize that there is no self, whereas in Advaita Vedanta Hinduism one must gain awareness that ones true self is none other than the ultimate reality, Brahman. The Epistemological Challenge of Religious Pluralism., Ignatius of Antioch, The Letter of Ignatius to the Philadelphians, in, King, Nathan. Theorists nearly always loosen the requirement with regard to what they view as the one most true and/or most effective religion. Another, without saying that people may be saved through membership in them, affirms various positive values in other religions, including true teachings, which serve as divinely ordained preparations for reception the gospel. In reply, Hick urges that his claims are not themselves religious, but are rather about religious matters, and are, as such, philosophical. This is because they cannot be empirically verified, that is, their truth or falsity is not known by way of observational evidence. Has Normative Religious Pluralism a Rationale?. The formation and development of religious diversity is a manifestation of the free expression of human thought, belief, and practice, as well as a historical premise and ideological condition for the gradual recognition and integration of modern religions into modern political values. This led to both the questioning and the defense of various exclusivist traditional Christian claims. On the one hand, it is difficult to consistently distinguish inclusivism from exclusivism, because the latter nearly always concedes some significant value to other religions. It is arguably the doctrinal and philosophical aspects of a religion which are foundational, in that the other aspects can only be understood in light of them. While there are other sorts of negative naive pluralism, we shall concentrate on positive kinds here, as most of the scholarly literature focuses on those. Dissenters are found among historians of religion, who deny that there is and has always been a common core in all of the worlds religions. The Many Gods of Hick and Mavrodes,, Hick, John. Some experience this Being as if it were a god, but the most able gain a non-conceptual awareness of it in its ineffable glory. This study examines the spatial characteristics of the development of the global religious diversity index . Most importantly, it offers a chance to discover the deep self as Being. In all these ways, they argue that their ultimist pluralism is superior to other pluralisms. Thus, for example, the earliest Buddhist and Christian sources prominently feature staunch criticisms of various rival teachings and practices as, respectively, false and useless or harmful. This was a polemic against non-Mahayana versions of Buddhist dharma (teaching). Hinduism., de Cea, Abraham Vlez. Research on religious diversity has found that when the percentage of a dominant religion and religious diversity are both included, the proportion of the dominant religion is an arithmetic component of the religious diversity measure (Chaves and Gorski 2001; Olson 1999), resulting in a misspecified model. Among young adults (age 18 to 29), the most common religious identity today is none; more than one in three (34 percent) young adults are religiously unaffiliated. (Sedgwick 2004) Like traditional religions, it too offers a diagnosis of the human condition and a cure. This account is narrower than pluralism is usually thought to be, but it is arguably a version of it. A plurality of different religions, major and minor, exist in the world, each believing different things. (Netland 2001, 23-54) Theories of religious diversity have largely been driven by attacks on and defenses of such claims, and discussions continue within the realm of Christian theology. (Smith 1992, 2003 ch. It is only modern people who are blinded by the misunderstanding that science reveals all, who have forgotten it. Of adult Americans, 89% believe in God, down slightly from 2007. In response to his claims that non-pluralistic religious believers are being arrogant, irrational, or arbitrary in believing that one religion (theirs) is the most true one, it has been pointed out that Hick too, as a religious pluralist, holds views which are inconsistent with many or most religions, seemingly preferring his own insights or experiences to theirs, which would, by Hicks own lights, be just as arrogant, irrational, or arbitrary. Diversity also includes characteristics such as professional skills, working style, location, and life experiences. Legenhausen, Hajj Muhammad [Gary Carl] Why I am not a Traditionalist. 2002. This would be the view of many naturalists, who hold that all religions are the product of human imagination, and fail to have most or all of the values claimed for them. The Equality Act replicates the provisions of previous legislation. (Neuner and Dupuis 2001, 329), Since the Vatican II council (1962-5), many Catholic theologians have embraced what most philosophers will consider some form of inclusivism rather than a suitably qualified exclusivism, with a minority opting for some sort of pluralism. Perhaps these are the angels, devas, and heavenly Buddhas of the religions, great but nonetheless finite beings. Importantly, he construes the various religious goals as experiences obtaining in this life and continuing beyond. It is impossible that all three experiences are veridical. (Dupuis 2000, 91-2). This perennial philosophy appeals to many present-day people, particularly those who, like Smith, have moved from a childhood religious faith, in his case, Christianity, to a more naturalistic and, hence, atheistic outlook. Immigrant Asians were slightly more likely than U.S.-born Asians to be homeowners in 2019 (60% vs. 56%). Another way in which pluralism can be naive is the common assumption that absolutely all religions are good in significant ways, for example, by improving their adherents lives, facilitating interaction with God, or leading to eternal salvation. He switches to the term transcategorial, points out historical versions of this thesis, and urges that the Real simply is not in the domain of entities to which concepts like personal and non-personal apply. It has always been recognized by people outside the smallest and most isolated communities. Second, the claim that meaningfulness requires the possibility of empirical verification has little to recommend it, and is self-refuting (that is, the claim itself is not empirically verifiable). This view was affirmed by Pope Pius X (r. 1846-78) in his Singulari Quadam (1854): outside the Apostolic Roman Church no one can be savedOn the other handthose who live in ignorance of the true religion, if such ignorance be invincible, are not subject to any guilt in this matter before the eyes of the Lord. (Neuner and Dupuis 2001, 311). For example, people have empirically disconfirmed claims that Jesus will visibly return to rule the earth from Jerusalem in 1974, or that magical ghost shirts will protect the wearer from bullets, or that saying a certain mantra three times will protect one from highway robbers. Swedish philosopher Mikael Stenmark explores what he calls the some-are-equally-right view about religious diversity, and discusses a version of it on which Judaism, Christianity, and Islam are held to possess equal amounts of religiously important truths. Such a person is outside of the tradition, yet obtains the cure taught by the tradition. The nation's population is growing more racially and ethnically diverse - and so are many of its religious groups, both at the congregational level and among broader Christian traditions.But a new analysis of data from the 2014 Religious Landscape Study also finds that these levels of diversity vary widely within U.S. religious groups.. We looked at 30 groups - including Protestant . (b. Such an outlook, often called the perennial philosophy or traditionalism, owes much to nineteenth and twentieth century occult literature, and to neo-Platonism and its early modern revivals. (Abe 1985). After catholic Christianity became the official religion of the empire (c. 381), it was usually assumed that the message had been preached throughout the world, leaving all adult non-Christians without excuse. It is here described as Identist pluralism because his theory claims that people in all the major religions interact with one and the same transcendent reality, variously called God, the Real, and the Ultimate Reality., Hick viewed religious belief as rationally defensible, and held that one may be rational in trusting the veridicality of ones religious experiences. This view has not been widely accepted because the Process theology and philosophy on which it is based has not been widely accepted. Must the Mahayanist make any significant revision to accept the proposed threefold reality of Emptiness, gods, and lords? Hicks claim that no human concept applies to the Ultimate Reality has been criticized by many, whove pointed out that Hick applies these concepts to it: being one, being ultimate, being a partial cause of the impersonae and personae, and being ineffable. The term exclusivist was originally a polemical term, chosen in part for its negative connotations. A common form of negative pluralism may be called verificationist pluralism. This is the view that all religious claims are meaningless, and as a result are incapable of rational evaluation. In other contexts, religious pluralism is a normative principle requiring that peoples of all or most religions should be treated the same. Contrary to widespread depictions of religious blocs of uniform practices, values and concerns, it is essential to emphasize the plurality of . Religious Diversity and its Challenges to Religious Belief.. Facts and Theories of Religious Diversity, Abe, Masao. Monotheists, after all, take the ultimate being to be a personal god while others, variously called ultimists, absolutists, or monists, hold the ultimate to be impersonal, such as the Dao, Emptiness, Nirguna Brahman, and so forth. Scholars distinguish seven aspects of religious traditions: the doctrinal and philosophical, the mythic and narrative, the ethical and legal, the ritual and practical, the experiential and emotional, the social and organizational, and the material and artistic. It has been objected that this theory is not promising because it is hard to see how we could ever have sufficient evidence for some of its claims, while others are implausible in light of the evidence we do have.
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