Religious Pluralism & Society Flashcards
Globalisation
Refers to the increasing interconnectedness of global society. Increasing globalisation is associated with the intensification of social relations & consciousness across the world
Globalisation is a major factor in the rise of multi-faith societies, and has been facilitated by the advancement of technology as well as through politics, such as the liberalisation of laws. The impact of globalisation or ‘deterritorisation’ means that religious knowledge & belief systems are not isolated to particular cultures.
The post-enlightenment mindset
Refers primarily to 18th century thinkers (such as Hume) who argued that knowledge could only be obtained through human knowledge & reason, not divine revelation. These societies have established what Pinker refers to as the ‘humanitarian principe’, the proposal that humans get on better when each person takes into account the interests of others.
This works on the assumption that we are rational beings, capable of respecting others
A key precept of this mindset is not to judge another’s lifestyle, unless it is seen as being harmful to society
Migration
The act or process of a person or persons moving from one region to another or one country to another.
There are a number of reasons why a person may migrate, such as economic improvement, family reunification and safety (in the case of asylum seekers). The result of migration into the UK is not just the proliferation of non-Christian religions, but different forms of Christian practice (Roman Catholicism from Poland). Aside from social and political effects, migration also poses challenges for existing mainstream Christian denominations, as they are no longer able to assume leadership of the community by default.
Inter-faith dialogue
The way in which Christian churches adjust to multi-faith communities is important for social cohesion and what it means to be a modern Christian. Some argue this situation echoes the position early Christians were in before Constantine. When it was emerging, Christianity was a minority and often persecuted. Without power, they had to negotiate with other religions in their day-to-day life.
‘Othering’ is treating the other negatively, treating people like objects and defining their existence as outsiders. It is a source of racism and sexism. On the other hand, Derridas différance views the ‘other’ as something positive, allowing people to share their differences & diversity
RAE
Seek to have a better understanding of différance, whilst also seeing it as an opportunity to offer up the gospel to others with the hope of conversion. As we can’t know who the elect are, it is a Christian duty to do all they can to bring people into contact (fides ex auditu). If this is understood, then dialogue is possible.
UAE
Seek to avoid the ‘othering’ that RAE would cause, instead they think that for dialogue to be genuine there has to be a respect for those treated as outsiders. This means accepting that truth is not limited to Christianity. Michael Barnes argues that dialogue is a risky option as Christianity is the absolute truth, and IFD risks relativising it. Catholicism sees interfaith dialogue as apart of its pastoral care for others, however there is also tension between pastoral inclusion & soteriological exclusion.
Theological inclusivism
Focuses on the development of genuine yet not competitive discussion.
SI
Believes other religions as a whole may be means to salvation, it is about developing institutional changes and understanding. For example David Ford argues interfaith dialogue works effectively once common ground has been established, then the differences can be discussed with a spirit of collegiality. Ford believes all three religions are united by the biblical covenant (‘blessed are those who bless Abraham’) and have much to teach each other.
Dabru Emet: Calls for Jews to ‘learn about the efforts of Christians to honour Judaism’
RI
Believes only individuals may be able to be saved. RI interfaith work is focused on individuals and local communities, not like in the Dabru Emet or a common word.
Issues with inclusivism
The claim that there is truth in other religions allows Catholics to legitimately claim that they expect to benefit and find value from interfaith dialogue. However, they are only valuing learning from other religions in a way which presupposes the truth of their own. The only value in Hinduism and Buddhism is that the Christian God has worked through their religion and the conscience of its adherents such that there is some measure of truth in its doctrines.
Theological pluralism
They argue truth is multi-faceted and dialogue with the other is a genuine quest to expand ones own spiritual view of the world.
PTP
Ward believed that dialogue was a good start to developing a global faith. Developing global faith through dialogue doesn’t mean looking for common ground but actively enjoying differences and disagreements. This avoids the tendency to treat all religions as essentially being the same
UTP
Hick believes that dialogue involves finding all facets of the real and thinks that all religions are part of one underlying reality. They use it to develop and promote a global theology, and teaching people to overcome ego and live a reality-centred existence.
ETP
Knitter argues that the purpose of interfaith dialogue is not theological but practical. Religions must first resolve common problems such as combatting extremism and then discuss theology.
Issues with pluralism
For theological pluralism to work effectively in dialogue it would require all in the discussion to support the pluralist model. This is problematic because it means abandoning their faith as truth and seeking a common world religion. This is firmly rejected by all Christians. Ethical and pluriform pluralists regard the purpose of dialogue to celebrate difference and work towards harmony and justice.
Mission & conversion
Christianity has a history of proselytising, with the motivation for Christian mission is driven by a desire to prepare people for the kingdom of God in this world or the afterlife. But in the modern world this mission is seen as a breach of liberal principles and is an inappropriate use of power. The underlying assumption is that if religious beliefs are private then it is wrong to impose it on others.
This poses the churches with a dilemma. On one hand the NT calls the church to make disciples but overt mission and conversion is widely considered to be dangerous and aggressive.
Mission and inter-faith dialogue in the RCC
The aims of mission in the RCC are set out in Redemptoris Missio:
‘Inter-religious dialogue is part of the Church’s evangelising mission’ as it is one of its expressions and an opportunity to give an account of Christian belief
Dialogue is possible because all religions provide spiritual riches and dialogue must be motivated by respect because all lawful religions are led by the holy spirit
In summary it argues everyone has a duty to be respectful in dialogue, to learn more about God’s revelation. Even though dialogue is essential for better understanding between faiths, Christians still have a duty to proclaim the truth of the gospel.
Mission and inter-faith dialogue in the CoE
The aims of mission in the CoE are set out in the document sharing the gospel of salvation:
Mission is part of history but in a plural society it must be done with greater sensitivity than in the past. To immigrants the church must show hospitality in hope they will come to faith and be baptised.
Interfaith work will only work if motivated by a shared sense for the common good for society as a whole, not personal interest
It also provides examples of good practices and ways in which it is adapted to living in a multi-faith society.
Should christians have a mission to those of no faith?
It might be thought that having no faith is no different from having a non-christian faith. The mission to convert is the same in both cases. But there are differences. Strongly atheistic people may have good reasons for it and any attempt to persuade them may be counter-productive and contrary to teachings on the common good. From an RAE perspective, those who have rejected the gospel are not among the elect. On the other hand having no religious faith does not exclude someone from interfaith dialogue if the purpose is to develop cohesion. Increasingly dialogue is aimed at both the faithful and the faithless. The challenge for Christianity is adapting its missionary language to those whose notion of faith is very different form established religions.
Progressive liberals
“Given the history of Christianity spreading itself through violence, arguably the only way they can really apologise and make up for that is by never attempting to convert anyone again. Even if they do it in a non-harassing way, attempting to convert anyone while in the historical context of forced conversion is still an insult to those who suffered violence by Christian missionaries in the past.
Giles Fraser doesn’t go as far as saying conversion is wrong, but still at least claims to accept the point regarding his own personal life when it comes to converting Jews. So he commits to not try and convert Jews: ‘conversion has been a part of this story of anti-Semitism‘”
