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Religions compare and contrast
Religious pluralism
Religious pluralism challenges
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In the following, I will focus on and examine John Hicks outlook on religious pluralism. I will make an effort to prove that religious pluralism is not a strong view to advocate. The claim that all the great religions of the world lead to God plays an essential role in this argument. In this paper, I argue against this claim, thereby disagreeing with religious pluralism. First, I explain Hicks’s argument, and the role that religious pluralism plays. Second, I explain Hicks’s defense of this claim. Third, I raise some objections to this defense. I conclude by drawing some broader lessons for the question of what it means to be a pluralist and its relation to religious exclusivism.
What do we do when we face so many religions? The fact that there are so many religions is what causes doubt in people and brings the question as to why they should believe in one religion over another. It is apparent that the innumerable religions of the world are diverse. Theists believe that there is one personal God. On the other hand, Hindus believe in many gods, agonistics hold no judgments on religion and do not believe in god or disbelieve in god and atheists deny any God exists. Just by evaluating the variances in beliefs it is observable to distinguish the difference. Thus, any religion that makes an allegation that it has to be the only true religion must be considered as false. John Hicks wants to say that religious pluralism is the better option compared to exclusivism. Religious pluralism is the idea that all the great religions in the world lead to God. John Hick’s religious pluralism argument attempts to do a couple of things. Hick’s believed that each major religion has a different interpretation of same ultimate reality, of the ...
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...nition, God is perfectly good, omniscient and omnipotent, then it should be reflective on religions and there should only be one. If god is omnipotent, then he is capable of generating a religion in which everyone can believe in universally and exclusively. If I have to accept the idea that the religions that exist are merely something created to satisfy our human perceptions then I prefer not to believe in a God at all. Religions should not be something in which we question its validity and the practice of it. Most, if not, all major religions have too many contradictions for my personal taste. Although my parents remain Catholics who believe that their religion is superior to the other religions, I respect their views. I on the other hand, select to rely on and trust the moral behaviors of people as a way to live by and be the most ethical person I can be.
The vastly different traditions of religion forms in the United States show that how diversity of worldwide people merged into one society and formed separate traditions all while dealing boundaries between religions in America. The mystery of religious belief beyond the definition is still and will always be a much-debated topic. Regardless of whether these arguments are ever resolved, it is important to bear in mind about the powers from Albanese‘s theory, which is a system of symbols by means of which people orient themselves in a world with reference to both ordinary and extraordinary powers, meanings, and values (Albanese). She also identified
As the world becomes increasingly more interconnected, differences among the many religions prove to be obstacles to the global society. In an effort to overcome these obstacles, religious authorities propose the essential sameness of all religions (that all religions point towards the same goal); however, this hypothesis oversimplifies all religions to an arbitrary base. On the other hand, Stephen Prothero’s, the author of God Is Not One, proposal for the acknowledgment of the differences preserves the multidimensional aspects of religions. By rejecting the hypothesis of a basic and similar structure of religion, Prothero allows for them to exist as complete entities; however, Prothero also creates false barriers that over differentiate religions.
The United States is commonly thought to be on an inevitable march towards secularization. Scientific thought and the failure of the enlightenment to reconcile the concept of god within a scientific framework are commonly thought to have created the antithesis of religious practice in the rise of the scientific method. However, the rise of doubt and the perception that secularization is increasing over time has in actuality caused an increase in religious practice in the United States through episodic revivals. Moreover, practice of unbelief has developed into a movement based in the positive assertion in the supplantation of God by the foundations of science, or even in the outright disbelief in God. The perception of increasing secularism in the United States spurs religious revivalism which underscores the ebb and flow of religious practice in the United States and the foundation of alternative movements which combines to form the reality that the United States is not marching towards secularism but instead religious diversity.
For more than a century, the concept of secularism and its boundaries has been widely disputed by secularists and non-secularists alike. English dictionaries define secularism as simply the separation of church and state, or, the separation of religion and politics. Michael Walzer, a true secularist, believes that this separation is an essential democratic value and ultimately fosters toleration of a plurality of religions (Walzer, p. 620). Wæver, an opponent of secularism, defines secularism as “a doctrine for how society ought to be designed”– that religion and politics ought to be divided in order to ensure religious liberty, as well as religious-free politics. However, he does not deem that such a principle exists (Wæver, p. 210). Based on these different viewpoints, I have established a unique concept of secularism: the principle that religion and politics be kept apart, that the state remains neutral in regard to religion, and that liberty, equality, and fraternity be upheld in an attempt to successfully promote religious toleration and pluralism.
Molloy, Michael. Experiencing the World's Religions. 5th Edition. New York, NY: McGraw Hill, 2010. 320-322. Print.
In Federalist No. 10, James Madison stresses that “measures are too often decided, not according to the rules of justice and the rights of the minor party, but by the superior force of an interested and overbearing majority.” Madison philosophized that a large republic, composed of numerous factions capable of competing with each other and the majority must exist in order to avoid tyranny of majority rule.# When Federalist No. 10 was published, the concept of pluralism was not widely used. However, the political theory that is the foundation for United States government was the influential force behind pluralism and its doctrines.
...nt. Religion, and its necessity, are outside of the bounds of time, and therefore will never ‘fade away’ or become any less important. To a Catholic, justice toward God results in the virtue of religion. As a whole, Catholics believe that their God, in His infinite compassion and love, gave them life and so it is only fitting to honor him through religion.
As human beings, we have a strong desire to be accepted by others. We engage in behavior based on what we assume those around us are engaging. We misinterpret the firsthand information we gain from observing other people’s behavior. People’s behavior sometimes spring from a desire to create an impression that is not a true reflection one’s own beliefs, which may lead to errors in judgment. When a majority of group members privately reject a norm but assume that most others accept it, they are engaging in pluralistic ignorance. (Gilovich, Keltner, Chen & Nisbett, 2013, p. 112) Pluralistic ignorance occurs whenever people act in ways that conflict with their private beliefs because of a concern for the social consequences.
Oxtoby, Willard G., and Alan F. Segal. A Concise Introduction to World Religions. Oxford, Canada: Oxford University Press, 2007.
Religious tolerance and religious pluralism have many different definitions, depending on the person’s interpretation of the word and where the person gets the definition. Every person of every faith and the people without a faith can have a different definition for tolerance and for pluralism. Diana L. Eck, the director of The Pluralism Project at Harvard University, gives a clear definition for pluralism. Pluralism is a two way street of dialogue, knowledge, understanding, and active participation (Eck 2 “From Diversity”). Pluralism is not meant to be an assimilation of religions or that a person of any faith has to believe all religious paths are true. Religious Tolerance is the continuous congruent relations betw...
Just as there is a variety of identities involving race, gender, and class, so too are there a range of religious identities. Byzantine Catholics, Hindus, born-again Evangelicals, atheists, agnostics, and Buddhists are only a few religious identities I have encountered in America. This environment, at best, allows religious variety to be understood and embraced—and at worst, divides us. In Acts of Faith, author Eboo Patel discusses his belief that the “faith line” will define conflict and concord in the 21st century.
For many people, religion is a very touchy subject. For most, it is a personal decision; people choose a faith that aligns with their beliefs, ideas, and faiths. Although people would like to think that religion is a personal decision, and they can adapt it to how they feel and what they believe, in practice, that is not the case. Religion represents a commitment to a set of principles that are not moldable, adaptable, or flexible. Religion, although it may be a personal belief, it is extremely defined, with little to no room for flexibility. If people try to modify their religion to their own beliefs or ideas, the pushback can be severe. The lines in religion and faith as to what is acceptable and what is not acceptable are clear, and crossing them can bring serious consequences.
Molloy, Michael. Experiencing the World's Religions: Tradition, Challenge, and Change. New York: McGraw-Hill, 2010. Print
Throughout the course of history, man has looked to religion for answers. Curiosity as to how we got here and why we are have driven people to seek out answers to these somewhat unanswerable questions. Over the past few thousand years, several varying religions have been established, some more prominent than others. Many of them share a similar story of a divine creator who has always been and will always be. In the case of Christianity, whether true or not, it has proven to be beneficial to society as a whole. The Bible set the standard for the moral compass that humans live their lives by to this day. The key fundamental problem with religion, although not the fault of religion, is that man has often used it as a gateway to power and prominence. In the case of the 18th century Gallican church, the French were abusing their religious powers, thus creating vast inequality throughout France, which eventually led to a rebellion against the church, and the eventual destruction of the church within France.
I grew up in a Catholic family and went to Catholic grade school and high school and I don't regret it. It was an interesting experience and surely formed a great part of my character. But looking back, I see that the system of organized religion is rigged and the deck is stacked more in favor of the church than it is in favor of the faithful. Consider for a moment the Christian need to convert and save people, two more activities that could be done away with if we didn't have religion. Converting more followers keeps the organized religion afloat and promising salvation is the hook that gets people's attention. No one knows what happens after death. But some religions offer a promise of heaven or hell and, like children, we willing believe in this fantastic fairy tale.