characteristics of religious diversity

(Krkkinen 2003, 197-204, 309-17). (Neuner and Dupuis 2001, 309-10) It also seems to close the door to non-standard routes to church membership, saying that never was anyone, conceived by a man and a woman, liberated from the devils dominion except by faith in our Lord Jesus Christ. (Tanner 1990, 575) Non-Catholics will go into the everlasting fireunless they are joined to the catholic church before the end of their livesnobody can be saved, no matter how much he has given away in alms and even if has shed his blood in the name of Christ, unless he has persevered in the bosom and the unity of the catholic church. (Tanner 1990, 578), This exclusivistic or rigorist way of understanding the slogan, on which only the Roman Catholic church could provide the cure needed by all humans, was the most common Catholic stance on religious diversity until mid-nineteenth century. All such religious mystics really perceive a personal, supreme God, understood panentheistically, as being in the cosmos, akin to how a soul is in a body. Hick doesnt argue for the salvific or cure-delivering equality of all religions. Similarly, in Christianity, one must realize that ones self is a sinner in need of Gods grace. While Smiths view rests on belief in an impersonal Ultimate, other versions of core pluralism rest upon monotheism. This was a polemic against non-Mahayana versions of Buddhist dharma (teaching). This unified consistency may be hoped for in terms of truth, or in terms of practice. It is a matter of dispute whether certain famous Sufi Muslims such as Rumi (1207-73) and Ibn Arabi (1165-1240) have held to some form of religious pluralism. A plurality of different religions, major and minor, exist in the world, each believing different things. Some practices seem compatible, such as church attendance and mindfulness meditation. Religion is a system of beliefs and moral norms that serve as spiritual guide for the human being; the mythology that composes them and their main characteristics vary between culture and culture. Finally, Hick revises his view: the monotheistic gods people experience are mental projections in response to the Real, and not real selves, but since religious people really do encounter great selves in religious experience, we should posit personal intermediaries between humans and the Real, with whom religious people interact. Islam is the fastest growing religion in the world, including the U.S. 70% of Americans attend a religious service monthly. Early bishop Ignatius of Antioch (c. 35-107) writes that if any follow a schismatic [that is, the founder of a religious group outside of the bishop-ruled catholic mainstream] they will not inherit the Kingdom of God. (Letter of Ignatius to the Philadelphians 3:3) Leading catholic theologian Origen of Alexandria (c. 186-255) wrote: outside the Church no one is saved. (Dupuis 2001, 86-7) Yet Origen also held, at least tentatively, that eventually all rational beings will be saved. 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. Worldwide, more than eight-in-ten people identify with a religious group. Heim suggests that we should instead assume that other religions both pursue and achieve real and distinct religious salvations (goals or ends). 3) The highest level in some sense is the human Spirit, the deep self which underlies the self of ordinary experience. Nonetheless, the Roman Catholic church remains the unique divine instrument; no one is saved without some positive relation to it. The Politics and Practice of Religious Diversity engages with one of the most characteristic features of modern society. (Dupuis 2000, 91-2). 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. 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). But Stenmarks some-are-equally-right view can also be seen as a form of core pluralism, the core being truths about the one God and our need for relationship with God. It is also allowed that each major religion really does deliver the cure it claims to (for example, salvation and heaven, Nirvana, Moksha), and is entitled to operate by its own moral and epistemic values. 7; Griffin 2005b). It is difficult to make a fully clear distinction between exclusivist and inclusivist approaches. (Smith 2003, 2012). However, such a person is probably only thinking of large, respectable, and historically important religions. In the first case, a person who is killed in an accident on her way to be baptized would nonetheless be in the church. As a relative latecomer which has always acknowledged the legitimacy of previous prophets, including Abraham, Moses, and Jesus, while proclaiming its prophet to be the greatest and last, Islam has, like Judaism, tended towards inclusivist views of other religions. (Prothero 2010). (Legenhausen 2009), The term religious pluralism is almost always used for a theory asserting positive value for many or most religions. 1950) proposes what he calls a true religious pluralism, which is nonetheless best understood as a version of inclusivism, as it allows its proponent to maintain the superiority of her own religion. While there have been Buddhist teachers and movements who have been exclusivists, in general Buddhism has been inclusivist. What sense, for instance, would it make for a Zen Buddhist to undergo the Catholic rites of confession and penance? As to religious diversity, Abe suggests that we view the dynamic activity Emptiness (also called Openness) as ultimate, and as manifesting as various Gods, that is various monotheistic deities, and Lords, which are human religious teachers, whether manifestations of a god, as in the case of Jesus, or just pre-eminent servants of a god, as with Moses or Muhammad. He applies the Mahayana doctrine of the three bodies of the Buddha to other religions. And secondly, we have all the different: Experiences Talents Skills Opinions Personalities These differences, for example employees' talents, are less obvious and require the organization's effort and proactiveness to shine. 2013, 268-72) Third, religions differ in how much, if at all, they make empirically verifiable claims, so it is unclear that all religions will be equal in making meaningless claims. Social scientists have conceived of diversity in a variety of ways, including the degree to which a society is split into distinct groups; minority group size (in share and/or absolute number); minority group influence (the degree to which multiple groups are visible and influential in civil society); and group dominance (the degree to which one This account is narrower than pluralism is usually thought to be, but it is arguably a version of it. Thus, the Hindu intellectual Ram Mohun Roy (1772/4-1833) held that Hinduism, Islam, and Christianity, when understood in their original, non-idolatrous and non-superstitious ways, all teach the important truths about God and humankind, enabling humans to love and serve God. Finally, Cobb and Griffin emphasize that this approach does not endorse any unreasonable form of relativism and, as such, allows one to remain distinctively Christian or Buddhist and so forth. (Dupuis 2001; Meeker 2003; section 3c below) Similarly, Buddhists usually allow that a person may gain positive karma, and so a better rebirth, by the practice of various other religions, helping her to advance, life by life, towards getting the cure by means of the distinctive Buddhist beliefs and practices. U. S. A. All the major religions, then, are really oriented towards, and involve the experience of some reality regarded as ultimate (Creativity, God, or Cosmos). Beyond this is infinite, unlimited Being (also called Absolute Truth, the True Reality, the Absolute, God). 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 has been typical also for Buddhist thinkers to hold that at best, the same is true of other religious traditions. Attending a culturally diverse institute of education will prepare students for their future in a workplace. Exclusivism, Inclusivism, Pluralism: The Tripolar Typology Clarified and Reaffirmed., Sharma, Arvind. (Long 2005), Building on the speculative metaphysics of Alfred North Whiteheads (18611947) Process and Reality (1929), and work by his student Charles Hartshorne (1897-2000), theologians John Cobb and David Ray Griffin have advocated what the latter calls deep, differential, and complementary pluralism what is here described as ultimist. (Cooper 2006, ch. No Wasted Journey: A Theological Autobiography., Stenmark, Mikael. Perhaps these are the angels, devas, and heavenly Buddhas of the religions, great but nonetheless finite beings. Legenhausen, Hajj Muhammad [Gary Carl]. The following was edited from Brie Loskota's opening remarks at Reimagining Religion: A Conversation about the Future of Religion, held at University of Southern California on February 9, 2017.. We are in a period of flux, a period of rapid and continuous change, where the old order is being torn down, where people are disaffiliating from groups, and where institutional life is being . 1928) and Paul Knitter (b. Some forms of naive pluralism suppose that all religions will turn out to be complementary. The Religious Diversity Index is divided into four ranges: very high (the top 5% of scores), high (the next highest 15% of scores, which works out to 16% because of tie scores), moderate (the next 20% of scores) and low (the bottom 59% of scores). 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. For example, a religious group may function only to satisfy the desires of its founder, discourage the worship of God, encourage the sexual abuse of children, or lead to the damnation of its members. It is far from clear that Heim is correct that this stance will be consistent with the claims of the home religion. This means making sure each employee is treated equally. (Burton 2010) On the other hand, some religions teachings are simply false and their practices are unhelpful; the contents of their prescribed beliefs and practices matter.

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