Journal articles on the topic 'Christianity and other religions, shinto'
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Masafumi, Okazaki. "Chrysanthemum and Christianity: Education and Religion in Occupied Japan, 1945––1952." Pacific Historical Review 79, no. 3 (August 1, 2010): 393–417. http://dx.doi.org/10.1525/phr.2010.79.3.393.
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American occupying forces had an unprecedented opportunity to establish Christianity in post-World War II Japan, but their efforts failed. This article argues that Gen. Douglas MacArthur's efforts at Christianization failed because of a fundamental contradiction within the goals of the Occupation. On the one hand, MacArthur saw Christianity and American-style democratic institutions as inextricably linked and serving similar purposes, including fending off communism. On the other, the American ideal of the separation of church and state, which explicitly criticized the influence of State Shinto in pre-war Japan and was embodied in the Occupation's Shinto Directive, ran counter to the promotion of Christianity to replace Shinto. This internal conflict eliminated one of the Occupation's more promising avenues for Christianization——public education.
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Matsuda, Kōichirō. "Does Conscience Have to be Free? A Multiple Crossroads of Religious, Political, and Diplomatic Arguments: 1868-1874." Mirai. Estudios Japoneses 3 (July 6, 2019): 35–44. http://dx.doi.org/10.5209/mira.64981.
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This article will focus on the conundrum of building the political legitimacy while institutionalizing religious freedom which the newly established goisshin 御一新 government confronted. Liberation of "evil sects", which not only meant Christianity but also other religious sects such as fujufuse-ha of Nichiren school, was an issue which the Meiji state wanted to dodge. Western states demanded the lifting of the ban on Christianity but Japanese political leaders were vigilant against the idea. Reluctantly the Meiji state lifted the ban on Christianity in 1873 but they had started the institutionalization of Shinto as the state religion in advance. The government officials viewed that Christian faith and churches in Western countries were devised to prevent public mind from dissolution. They strived to establish an alternative version of religious authority in Japan instead of introducing the principle of conscientious freedom. However, on the other hand, a new generation of intellectuals raised the protection of the individual right of religious freedom as an urgent issue.
I will analyze the diplomatic negotiations between the Western countries and the Meiji government officials, reports on the Western religious and educational systems in the Iwakura Mission records, voices of Buddhist and Shinto groups, and publications by leading intellectuals such as Nakamura Masao and Katō Hiroyuki so as to build a picture of how the concept of conscientious liberty was treated in such entangled contexts.
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LeMay, Alec R. "Do You See What I See? ‘Religion’ and Acculturation in Filipino–Japanese International Families." Religions 13, no. 2 (January 19, 2022): 93. http://dx.doi.org/10.3390/rel13020093.
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Catholicism prides itself on being a ‘global religion’. However, just how this ‘religion’ is contextualized into a specific culture has led to intercultural and intergenerational problems. In Japan, the Filipino–Japanese struggle to fit into a society that sees, in their Catholic upbringing, ‘religious’ activity that it deems un-Japanese. The concept of ‘religion’ (shūkyō) in Japan has been largely associated with congregational activity, an aspect that neither Shinto nor Buddhism stress. As a result, the Japanese people label acts such as the purchasing of lucky charms, temple and shrine pilgrimages, visits to power spots, and performing birth or death rituals as ‘non-religious’ (mushūkyō). On the other hand, they label similar Christian acts as ‘religious’. Associating Christianity with ‘religion’ has had consequences for Japan’s Filipino residents and their international families. This paper considers the role the concept of ‘religion’ plays in the acculturation of Filipino–Japanese children into Japanese society. Through qualitative interviews of four Filipino–Japanese young adults, it delineates, in eight sections, how the discourse of ‘religion’ isolates Filipino mothers from their ‘non-religious’ children and husbands. This begins at adolescence and culminates with the children’s absence from the Roman Catholic Church of Japan.
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Mullins, Mark R. "Secularization, Deprivatization, and the Reappearance of ‘Public Religion’ in Japanese Society." Journal of Religion in Japan 1, no. 1 (2012): 61–82. http://dx.doi.org/10.1163/221183412x628442.
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Abstract Sociological theories about the fate of religion in modern societies originated in Europe and were initially based on the history of Western Christianity. Whether or not these theoretical perspectives are useful for the analysis of other religious traditions in non-Western regions of the world has been the focus of considerable debate for decades. This article engages some of the familiar theories of secularization in light of major developments in Japanese religion and society over the past two centuries. While it has been widely assumed that modernization inevitably brings with it a decline in religion, the first phase of this process in Japan was accompanied by the creation of a powerful new form of religion—State Shintō—that served to unite the nation around a common set of symbols and institutions for half a century. This was followed by the rapid and forced secularization of Shintō during the Allied Occupation (1945-1952), which essentially privatized or removed it from public institutions. Since the end of the Occupation, however, there has been an ongoing movement to restore the special status of Shintō and its role in the public sphere. Even though recent case studies and survey research indicate that individual religiosity and organized religions are facing serious decline today, the reappearance of religion in public life and institutions represented by this restoration movement also needs to be taken into account in our assessment of secularization in contemporary Japan.
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Yilmaz, Yonca, and Mine Tanaç Zeren. "The Responses Of Antakya (Antioch) Churches To Cultural Shifts." Resourceedings 2, no. 3 (November 12, 2019): 124. http://dx.doi.org/10.21625/resourceedings.v2i3.636.
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Antakya (Antioch), located in the southern region of Turkey, is one of the oldest settlements in the country. Its history dates back to the prehistoric times. It has been through countless invasions throughout its history. It has been dominated by various civilizations and has been the center of many religions. The city, which was founded by Alexander the Great in the Roman period, has many routes to nearly all directions as a result of its geographical location. Due to its context, this makes the city the point of convergence of cultures. After the Roman period, Byzantine and Arab-dominated city (AC 395 — AC 963), were exposed to constant war between the Christian and Muslim communities for the domination right to the city. Today in Antakya, although the majority of the population is Muslim and Christian, the Sunni Arabs, Sunni Turks, Shia Arabs, Assyrians, Catholics, Orthodox Christians, Protestant Arabs, Arabs, Armenians, Jewish people and other minority groups all live together in harmony, thus forming the dynamics of multicultural city structure. The name “Christian” was first coined in this historic city. Antakya also hosts the Church of Saint Peter, which is believed to be one of the earliest Christian houses of worship, making it extremely valuable for Christianism. Indigenous inhabitants of Antakya have lived in the same land since the foundation of Christianity. Today, 90 percent of the Christians are Orthodox, 10 percent are Protestants and other believers, where the population of Christians are decreasing. Bearing in mind the aforementioned history and context, a research was conducted on the Orthodox Church, Antakya Protestant Church and Vakıflı Armenian Church which all still exist to this day in the city. Purpose of the research is to evaluate the structure of the churches in regards to the following parameters;- The responses of the churches to the indigenous inhabitants- Cultural shifts in the ever-changing sociocultural values of the society- The city image they present.The reason behind choosing these three structures for the study is the fact that all three structures boast Christian symbolism and imagery.
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Trott, Garrett B. "Book Review: Sacred Texts Interpreted: Religious Documents Explained." Reference & User Services Quarterly 58, no. 2 (January 18, 2019): 129. http://dx.doi.org/10.5860/rusq.58.2.6949.
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Sacred Texts Interpreted (STI) is a collection of religious texts from a variety of different religions. It begins with two brief chapters introducing this work and providing some general insight regarding how one should read sacred texts. The remaining thirteen chapters provide sacred texts from different religions: Baha’ism, Buddhism, Christianity, Confucianism, Daoism, Hinduism, Islam, Jainism, Judaism, Mormonism, Shinto, Sikhism, and Zoroastrianism.
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Hebbar, B. N. "Concepts of the Divine and the Methodologies of its Venerations in World Religions." NHRD Network Journal 15, no. 4 (October 2022): 414–21. http://dx.doi.org/10.1177/26314541221114681.
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This article deals with, in a comprehensive and cogent a manner as is possible, the concepts of the divine and its multifarious modalities of its veneration in the eleven major historical religions of the world. These religions are Zoroastrianism, Judaism, Christianity (Nestorian, Oriental Orthodox, Eastern Orthodox, Roman Catholic and Protestant), Islam, Hinduism (Vedic and Classical), Jainism, Buddhism (Theravāda, Mahāyāna and Vajrayāna), Sikhism, Daoism, Confucianism, and Shinto.
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Kalland, Arne. "HOLISM AND SUSTAINABILITY: LESSONS FROM JAPAN." Worldviews: Global Religions, Culture, and Ecology 6, no. 2 (2002): 145–58. http://dx.doi.org/10.1163/156853502760260275.
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AbstractIt is often claimed that environmental problems facing the world today can be attributed to dualism and anthropocentrism rooted in Christianity. Hence, it is argued that a solution to these problems can be sought in holism and ecocentrism inherent in non-western thought. Native American and Asian religions have in particular been heralded as potential sources of inspiration. Using Japan as a case, this paper challenges this view, arguing that religions are not coherent constructions and that their claimed benevolence to nature are based on selective reading of these non-western religions. As to Japan, both Buddhism (not least Zen) and Shinto have been regarded as ecocentric religions with a holistic approach to the world. This has not prevented serious degradation of the environment taking place, however. On the contrary, it will be argued that there are features in these holistic religions that might facilitate such degradation. It is therefore far too simplistic to attribute environmental problems to modernization and westernization.
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Miftahusyai'an, Mohammad. "RELASI AGAMA DAN SOSIAL MASYARAKAT SEBAGAI FENOMENA RELIGIUS." J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 1, no. 2 (June 30, 2015): 227. http://dx.doi.org/10.18860/jpips.v1i2.6820.
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<p>Historically, all religions born, grew, and developed from the area of Eastern civilization (or rather Asian). There are two central points of eastern civilization that caused those religions, namely: 1) Middle East (and South Asia) in this area was appeared some religions: Judaism, Christianity, Islam, Hinduism and Buddhism, and 2) East Asia was appeared some religions: Tao (ism), Confucianism (Konfusianism), and Shinto. From these central points was born and grew religion to be a part of the history of mankind. The real society is a religious phenomenon. This religiousness is revealed from the fact that people are always trying to worship extraordinary things such as: nature (sun, sea, fire, mountain, etc.), charismatic spiritual leaders, technology or Individual ”Supra-Inderawi" are identified the name of the Lord. A big confusion modernism that encourages people to looks for The Real God. The Real God who is worthy to worship and also missing The Real Religion, real religion which become the guides of life.</p>Keywords: Religion, Society
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Perkins, Pheme. "Christianity and World Religions." Interpretation: A Journal of Bible and Theology 40, no. 4 (October 1986): 367–78. http://dx.doi.org/10.1177/002096438604000404.
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The claim of the early church is one that the creative and saving power of God, embodied in the Lord Jesus, calls into being a community which is always trying to live out the implications of the divine refusal to accept cultural, ethnic, political, or other boundaries.
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Race, Alan. "Christianity and Other Religions: Is Inclusivism Enough?" Theology 89, no. 729 (May 1986): 178–86. http://dx.doi.org/10.1177/0040571x8608900303.
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Swamy, Muthuraj. "Moving Beyond ‘Christian Relations to Other Religions’: A Postcolonial Critique of Interreligious Dialogue." Modern Believing: Volume 62, Issue 4 62, no. 4 (October 1, 2021): 358–67. http://dx.doi.org/10.3828/mb.2021.22.
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Interreligious dialogue involving Christianity has many of its roots in European colonialism. In order that interreligious peacebuilding works effectively among communities, it is important to decolonise dialogue. Such a task will involve critiquing the dominant ‘Christian relations to other religions’ approach where Christianity’s points of view are often brought to the centre. It will encourage Christian reflections of ‘other religions’ relations to Christianity’, which can create possibilities to explore how and why other religions build relations with Christianity, and for learning from them. A rereading of the Esau-Jacob story can serve as a model to work for a decolonised dialogue that is more fruitful in the contemporary context.
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Adriani, Sri Dewi. "Eksistensi Agama Shinto dalam Pelaksanaan Matsuri di Jepang." Lingua Cultura 1, no. 2 (November 30, 2007): 132. http://dx.doi.org/10.21512/lc.v1i2.319.
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Japan is one of the nations having an extensive historical culture, as well as the system of faith or religion. The existence of religion, as a part of their life, has been streaming from the ancient time (pre-modern) up to present. The implementation of their religious life is very unique and fascinating. Other remarkable issues is about the tight relationship among the religions especially Shinto with the festival performances which is held in Japan along the seasons.
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Traphagan, John W. "Religion, Science, and Space Exploration from a Non-Western Perspective." Religions 11, no. 8 (August 3, 2020): 397. http://dx.doi.org/10.3390/rel11080397.
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Religion and science are often set up as polar opposites in Western philosophical and religious discourse and seen as representing different epistemological perspectives that juxtapose rationality with faith. Space exploration is largely viewed as a scientific and engineering problem and, thus, has tended to set aside the issue of religion as it relates to human movement off-planet. However, as we have moved increasingly toward the idea of colonization of the Moon and Mars, social scientists and philosophers have increasingly come to recognize that human movement into space also needs to be understood as a social phenomenon. As a social phenomenon, there is an inherent necessity to consider how religion may play a role in or influence the process of human exploration and settlement of space. However, what do we mean when we say “religion?” One of the fundamental problems of thinking about the relationship between religion, science, and space exploration is that the meaning of the word religion is rarely well-defined. Do we mean faith-based religions such as Christianity or Islam? Or do we mean practice-based religions such as Shinto and some forms of Buddhism? This paper will explore the question of religion and science from the perspective of Japanese religions as a way of problematizing the manner in which we think about and define religion as it relates to the practice of space exploration.
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Lazarus-Yafeh, Hava. "Some Neglected Aspects of Medieval Muslim Polemics against Christianity." Harvard Theological Review 89, no. 1 (January 1996): 61–84. http://dx.doi.org/10.1017/s0017816000031813.
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Muslim medieval authors were fascinated with religious issues, as the corpus of Arabic literature clearly shows. They were extremely curious about other religions and made intense efforts to describe and understand them. A special brand of Arabic literature—theMilal wa-Niḥal(“Religions and Sects”) heresiographies—dealt extensively with different sects and theological groups within Islam as well as with other religions and denominations: pagan, Zoroastrian, Jewish, Christian, Hindu, and others. Of course, most of the heresiographies were written in a polemical tone (sometimes a harsh one, like that of the eleventh-century Spaniard Ibn Ḥazm's:Al-Faṣl fi-l-Milal wa-l-Ahwā wa-l-Niḥal[“Discerning between Religions, Ideologies, and Sects”]), but some come close to being objective, scholarly descriptions of other religions (for example, Al-Shahrastānī'sMilal wa-Niḥalbook from the twelfth century).
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Simpson, R. T. "The New Dialogue between Christianity and Other Religions." Theology 92, no. 746 (March 1989): 92–102. http://dx.doi.org/10.1177/0040571x8909200203.
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Hesselgrave, David J. "Christian Communication and Religious Pluralism: Capitalizing on Differences." Missiology: An International Review 18, no. 2 (April 1990): 131–38. http://dx.doi.org/10.1177/009182969001800201.
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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.
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Zurlo, Gina A., Todd M. Johnson, and Peter F. Crossing. "World Christianity and Religions 2022: A Complicated Relationship." International Bulletin of Mission Research 46, no. 1 (December 22, 2021): 71–80. http://dx.doi.org/10.1177/23969393211046993.
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This article marks the thirty-eighth year of including statistical information on World Christianity and mission in the International Bulletin of Mission Research. This year it includes details on the growth of world religions, increasing religious diversity, and personal contact between Christians and people of other religions. The world is becoming more religious, and the world’s countries have become more religiously diverse, yet Christians have inadequate personal contact with members of other religions. Solidarity, including friendship, love, and hospitality, is posited as the way forward in addressing these trends.
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Stewart, Jon. "Hegel’s Account of Christianity and Religious Alienation." European Journal for Philosophy of Religion 13, no. 1 (March 2, 2021): 129–52. http://dx.doi.org/10.24204/ejpr.v13i1.3017.
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In his Lectures on the Philosophy of Religion, Hegel argues that the development of the religions of the world leads up to and culminates in Christianity, which is the one true religion. One key element which separates Christianity from the other religions, according to Hegel, concerns the issue of alienation. He argues that the previous religions all contain some form of alienation, which can be found in their conceptions of the divine. In this paper, I wish to examine Hegel’s view that Christianity alone overcomes religious alienation. What is it that makes Christianity so special in this regard? This is a particularly important issue given that the question of alienation is so central in the post-Hegelian thinkers such as Feuerbach, Bauer, and Marx, who all insist that, far from overcoming alienation, Christianity is guilty of causing it. I wish to argue that this issue provides new insight into the old criticism of Hegel as a thinker of abstraction.
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Nweke, Kizito Chinedu. "Multiple Religious Belonging (MRB)." Theology Today 77, no. 1 (April 2020): 76–88. http://dx.doi.org/10.1177/0040573620902412.
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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.
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Grizzle, Alton, and Felipe Chibás Ortiz. "Representation of religion in print media in Britain and Jamaica: a comparative study." Revista Extraprensa 13, no. 1 (December 30, 2019): 96–113. http://dx.doi.org/10.11606/extraprensa2019.152527.
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This study is an investigation made in 2013 on the representation of six religions and secular groups in the mass media in three newspapers in the UK and one in Jamaica. Through content analysis, the authors attempted to ascertain, among other things, which religion was more prominent in the news, the sources used and the main discourse or subject about these religions. In conclusion, there are no major differences in the representation of religion across these media systems and countries, which have similar culture and socio-political contexts. Islam and Christianity received most “negative” representations, although Christianity and other religions also had some “positive” framing, and some religions are not represented at all. Freedom of religion and inter-religious dialogue is relatively absent from the public and journalistic discourse.
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Knitter, Paul F., and Norman E. Thomas. "Selected Annotated Bibliography on Missiology: Christianity and other Religions." Missiology: An International Review 29, no. 2 (April 2001): 267–70. http://dx.doi.org/10.1177/009182960102900244.
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Hick, John. "The Latest Vatican Statement on Christianity and Other Religions." New Blackfriars 79, no. 934 (December 1998): 536–43. http://dx.doi.org/10.1111/j.1741-2005.1998.tb01636.x.
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Kulagina-Stadnichenko, Hanna. "Sources of religious syncretism of Christianity." Ukrainian Religious Studies, no. 20 (October 30, 2001): 41–47. http://dx.doi.org/10.32420/2001.20.1180.
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Christianity - a phenomenon historically and territorially limited. This is an ideology inherent in a certain time and a separate territory. At the same time, for its time and territory, it became the norm and sign system: any thought was translated into the images of the Christian myth, in the traditional phraseology of the Holy Scripture and the works of the Fathers of the Church. Like other religions, Christianity tended to shift the terrestrial problems to unearthly spheres, but its specificity does not manifest itself in what it did, but in how it did it. In other words, it is not enough to say that Christianity is a religion with all the peculiarities of thinking, it is important to find out what exactly Christianity is distinguished among other religions. To clarify this we will proceed from the ratio of Christianity with the main ideological movements of late antiquity, the era of formation of the basic principles of Christian doctrine.
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Jørgensen, Jonas Adelin. "“Kristendommens absolutte status”: Religionsteologien hos Ernst Troeltsch." Dansk Teologisk Tidsskrift 77, no. 2 (May 10, 2014): 139–61. http://dx.doi.org/10.7146/dtt.v77i2.105710.
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The contribution of E. Troeltsch towards a modern Protestanttheology of religions takes its point of departure in the conundrumof Christianity as (theologically) absolute and (historically) relative religion.The article describes the background for Troeltsch’s theology, his analysis of other religious traditions, and his theological reflections based on his approach informed by the ‘Religionsgeschichtliche Schule’. The article argues for a development in Troeltsch’s theology of religions from a fairly common liberal protestant hierarchical view to a much more relativistic understanding. Troeltsch’s contribution is contextualized and placed in the larger modern discussion on the relationship between Christianity as a historical phenomenon, its relation to other religious traditions, and the specific content of Christianity and its claim to truth. In conclusion, the article characterizes Troeltsch’s theology of religions as an act of balancing between a methodological or epistemological relativism and a more holistic relativism, which is the very possible dead-end of metaphysical thinking
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Oberg, Andrew. "The Sacred Disguised: An Instance of the Double Use of Space by Japan’s Hidden Christians." Review of Ecumenical Studies Sibiu 13, no. 2 (August 1, 2021): 214–38. http://dx.doi.org/10.2478/ress-2021-0022.
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Abstract Christianity arrived on the island of Shikoku, Japan, from the neighboring island of Kyushu in the mid-sixteenth century, an event commemorated by a signboard and gravesite where some of the early converts to the faith were buried. The sancti"ed area exhibits what might be expected of Hidden Christian spatiality: a quasi-Buddhist nature, syncretistic Shinto elements, and o#ertory tools; each of which would be quite out of place in any other “Christian” context. What may the sacrality of this ground have entailed? What signi"cance did its objects contain for those who created them and visited them? Moreover, how “ecumenical” could worship there have been if one half (the Christian) was for political reasons forcibly kept hidden while the other half (Buddhist/Shinto) was open? These are the questions we pursue, although our conclusions can perhaps do no more than indicate a direction.
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Carr, Anne. "Merton's East-West Reflections." Horizons 21, no. 2 (1994): 239–52. http://dx.doi.org/10.1017/s0360966900028498.
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AbstractWhile the writings of Thomas Merton sustain their popularity twenty-five years after his untimely death, his later reflections on Eastern religions have led some to believe he was no longer really a Christian in his last years. This article places the question within the current discussion of Christianity and other religions and then argues for the centrality of Merton's Christianity in his appropriation of other traditions of transformation. It does this by underscoring his focus on experience rather than doctrine and suggesting the abiding Christian center of that appropriation.
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Jafar, Ali. "Extended Meaning of Prophet and Prophecy: Reviewing “New Shelter” of Ahmadiyyah and Mormonism." DINIKA : Academic Journal of Islamic Studies 3, no. 1 (April 30, 2018): 1. http://dx.doi.org/10.22515/dinika.v3i1.129.
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This study looks at the contemporary phenomena of the birth of two religions within Islam and Christianity, namely Ahmadiyyah and Mormonism. Through the frame of world religion classification, this study emphasizes what makes these sects become and classified by many scholars as ‘New Religions’ while other sects are not. This study re-looks at how hybrid religions have been crafted, developed and classified based on the age of the religion and where those religions first appeared, this study also looks at the historical process of how these hybrid religions became new religions. By considering the historical process, understanding prophecy, religious teaching, believe and particular interpretation over the main religions, this study aims to understand the emergent process of ‘new religions’ as temporary shelters for illegitimate sects. By comparing two sects, I conclude that these new religions have some common grounds which can be seen through interpreting the meaning of ‘prophet’ and ‘prophecy’, religious entities that make these sects excluded from the big umbrellas they are under Islam and Christianity. Keywords:Religion, Sect, Prophet, Prophecy
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Hilton, Michael. "The Interfaith Writings of Hans Küng (1928–2021)." European Judaism 55, no. 1 (March 1, 2022): 138–41. http://dx.doi.org/10.3167/ej.2022.550110.
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The Catholic theologian Hans Küng spent a lifetime studying philosophy and theology, studies marked by an unusual ability constantly to question and to re-examine his own faith and to enquire into the faith of others. In the first half of his life he had seen world religions ‘only as a horizon with which to view Christianity’, but as time went on, his views became both broader and deeper. This led him to formulate the widely published dictum:No peace among the nations without peace among the religions. No peace among the religions without dialogue between the religions. No dialogue between the religions without global ethical criteria. No survival of our globe without a global ethic.This brief survey explores some of Küng’s writings about other faiths, including Tracing the Way: Spiritual Dimensions of the World Religions (2002), on Judaism (1992), on Christianity (1994) and Islam (2004).
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Lee, DeokIl. "Chosun Government-General's Oppression of Ethnic Religion and Mukukdaedo Incident in Jeju Island." Barun Academy of History 13 (December 31, 2022): 7–42. http://dx.doi.org/10.55793/jkhc.2022.13.7.
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The Mugeuk Daedokyo Incident on Jeju Island was a significant incident that occurred on Jeju Island in 1937 when Japan was moving toward militarism. According to the verdict, 20 people were convicted in this case. The most common crimes they were charged with were “impiety to the Japanese Emperor” and “National security law.” ‘Impiety to the Japanese Emperor” consisted in the fact that they foresaw that the Japanese Emperor would soon be dethroned, and “National security law” was invoked as they said that Japan’s imperialism would soon collapse and Joseon would become independent. Additionally, Military penal law and Navy penal law were involved as Japan said that it would lose in the Sino-Japanese War. This incident was part of an independence movement that desired the defeat of Japan and Korea's independence. To block the support of the general public for the religious leader Kang Seung-tae, the Japanese government played on social issues such as “fraud,” “rape,” and “violation of doctors’ rules.” charged with immorality.
The Imperial Japanese divided the religions of colonial Korea into two types. Japan’s state religions, “Shinto” and “Buddhism,” and “Christianity,” were classified as religions and administered by the Religious Division of the Academic Affairs Bureau of the Japanese Government-General of Korea. Ethnic religions that desired human liberation, national liberation, and national independence were classified as “similar religions,” and were controlled by the Government-General’s Police Bureau, which suppressed independence activists. Religions classified as pseudo-religions were all ethnic religions that dreamed of national liberation.
Even after the liberation of Korea, this religious classification made by the Japanese was accepted as it was, and those involved in the Mugeukdaedo incident were excluded from the national conferment of a decoration. Kang Seung-tae, the leader of the Mugeuk Daedokyo, was treated as a person of interest to the point that even after serving his six-year sentence, the Japanese Empire would not release him, because the view of the Japanese Government- General, who treated him as a pseudo religious leader, was maintained even after liberation.
Now is the time to frame the Mugeukdaedo incident on Jeju Island as one of the fiercest national liberation movements of the 1930s.
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Turner, Bryan S. "Religion." Theory, Culture & Society 23, no. 2-3 (May 2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.
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The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colonial contact with other religious traditions and with phenomena that shared a family resemblance with religion, such as fetishism, animism and magic. The science of religion implies a capacity for self-reflection and criticism, and it is often claimed that other religions do not possess such a science of religion. While different cultures give religion a different content, Christianity was defined as a world religion. In Hegel's dialectical scheme, the increasing self-awareness of the Spirit was a consequence of the historical development of Christianity. The contemporary scientific study of religion and religions is confronted by significant epistemological problems that are associated with globalization, and the traditional question about the nature of religion has acquired a new intensity.
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Zamakhsari, Ahmad. "Teologi Agama-agama Tipologi Tripolar; Eksklusivisme, Inklusivisme dan Kajian Pluralisme." Tsaqofah 18, no. 1 (June 28, 2020): 35. http://dx.doi.org/10.32678/tsaqofah.v18i1.3180.
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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.
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Herlina, Sandra. "Suatu Telaah Budaya: Agama dalam Kehidupan Orang Jepang." JURNAL Al-AZHAR INDONESIA SERI HUMANIORA 1, no. 2 (October 3, 2011): 113. http://dx.doi.org/10.36722/sh.v1i2.43.
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Pandangan orang Jepang terhadap agama adalah sebagai ikatan budaya dan tradisi. Memiliki dua atau lebih agama dalam kehidupan seseorang adalah sesuatu yang wajar, dan hal tersebut menjadikan salah satu karakteristik agama Jepang. Dalam sejarahnya yang panjang, agama telah mengalami perkembangan, agama asli tetap dipertahankan walaupun muncul agama-agama baru, agama asli tetap hidup dengan harmonis meskipun terjadi sinkretisme. Ada beberapa agama yang ada di Jepang selain Shinto sebagai folk belieft dan sebagai kepercayaan, antara lain Budha, agama-agama Samawi, Shinshukyo dan agama-agama lainnya yang berdampingan secara harmonis. Meskipun dikatakan bahwa agama tidak penting dalam kehidupan orang Jepang, namun pada kenyataannya orang Jepang tetap meneruskan kehidupan keagamaan dalam perilaku mereka sebagai “penjaga tradisi” kebudayaan mereka.<h6 align="center"><strong> Abstract</strong></h6><p style="text-align: justify;">The Japanese view of religion as cultural ties and traditions. Having two or more religion in one’s life is something that is reasonable and that is became one of Japanese religion character. In its long history, religions have experienced growth, the original religion live harmony is maintained despite an emerging syncretism or religious. There are some religions that exist in Japan other than folk belieft Shinto as the belief among others, Buddhist, Samawi religions, Shinshukyo and others who live together in harmony. Although it is said that religion is not important in Japanese life, but in fact the Japanese continue to run as part of religious life in their behavior as culture “guardians of tradition”.</p>
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Nakissa, Aria. "Comparing Islam with other Late Antique Religions: Examining Theological Parallels with Zoroastrianism, Judaism, Christianity, and Manichaeism." Islamic Studies Review 2, no. 2 (December 29, 2023): 129–82. http://dx.doi.org/10.56529/isr.v2i2.210.
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This article argues that Islamic theological doctrines emerged out of broad late antique religious trends. Such trends were reflected in Judaism and Christianity, but also transcended them. In support of this view, the article systematically examines parallels between Islamic theological doctrines, and those found in the late antique religions of Zoroastrianism, Judaism, Christianity, and Manichaeism. It is argued that all of these religions share six basic doctrines: (1) belief in one morally-concerned Supreme Being (2) belief in lesser spirit beings that are good or bad (3) belief in prophets (4) belief in scriptural texts (5) belief in an afterlife (6) belief that the world will end with the triumph of good over evil. It is argued that the preceding six doctrines coherently fit together into a larger perspective on the universe. The article explains how this perspective is central to late antique religions, including Islam.
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VanderWerff, Lyle L. "Book Review: No other Gospel! Christianity among the World's Religions." Missiology: An International Review 21, no. 3 (July 1993): 376–77. http://dx.doi.org/10.1177/009182969302100347.
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Neville, Robert Cummings. "Book Review: No other Gospel! Christianity among the World's Religions." International Bulletin of Missionary Research 17, no. 3 (July 1993): 137–38. http://dx.doi.org/10.1177/239693939301700311.
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Swanson, Mark N. "Book Review: No Other Gospel!: Christianity among the World's Religions." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 2, no. 1 (February 1993): 117–20. http://dx.doi.org/10.1177/106385129300200110.
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Hamilton, Kenneth. "Book Review: No Other Gospel! Christianity among the World's Religions." Interpretation: A Journal of Bible and Theology 48, no. 3 (July 1994): 317. http://dx.doi.org/10.1177/002096439404800332.
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Sinkinson, Christopher. "Questions People Ask 11. Is Christianity Better Than Other Religions?" Expository Times 107, no. 9 (June 1996): 260–65. http://dx.doi.org/10.1177/001452469610700902.
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Trontelj, Nik. "Vloga nekrščanskih verstev v apologetiki profesorja Lamberta Ehrlicha." Res novae: revija za celovito znanost 6, no. 2 (December 2021): 106–22. http://dx.doi.org/10.62983/rn2865.212.4.
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Theologian and professor Lambert Ehrlich (1878–1942) was an internationally renowned expert on the history and theology of religions. He was teaching religious studies, missiology and apologetics at the Faculty of Theology in Ljubljana. He included the subject matter of non-Christian religions in all his subjects. Ehrlich defended Christianity in relation to non-Christian religions as the main purpose of his scientific work was to prove the truth of the Christian revelation, passed on by the Catholic Church. In apologetics, he was discussing living and ancient religions and wanted to prove their fallacies. A peculiarity of his apologetics is the comparison of analogies in the religious texts of ancient peoples and in the Old Testament. The examples of other religions in his teaching are only in the service of the defense of the Biblical revelation and Christianity. Ehrlich’s comprehension of non-Christian religions is in accordance with the theological standards of the first half of the twentieth century when the magisterium of the Catholic Church was not yet encouraging interreligious dialogue.
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Ayarebilla Ali, Clement. "The intersections of indigenous religion, Christianity, and Islam in mathematical symmetry." Symmetry: Culture and Science 35, no. 2 (2024): 177–96. http://dx.doi.org/10.26830/symmetry_2024_2_177.
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Pupils have always presented their mathematical thought through their religions. However, teachers gloss over these relationships. In this study, I explored the philosophy behind religious intersections among Indigenous, Christian, and Islamic pupils interacting in one class. Standing on narrative phenomenological design, mathematics representations, practices, and applications were the three congruences developed by the principle of saturation from the pupils’ lived experiences. I also formed focus group discussions that comprised a class of 40 pupils. I made 10 groups, and each group was composed of 10 participants that cut across the three religions. The responses were recorded, transcribed, coded, and analyzed. The results showed that the three religions shared many similar mathematical thoughts. However, one, three, four, five, and ten featured more than the other numbers. This implies that the philosophy of religious values in mathematical practice must anchor on the three objects permeating all three major religions.Pupils have always presented their mathematical thought through their religions. However, teachers gloss over these relationships. In this study, I explored the philosophy behind religious intersections among Indigenous, Christian, and Islamic pupils interacting in one class. Standing on narrative phenomenological design, mathematics representations, practices, and applications were the three congruences developed by the principle of saturation from the pupils’ lived experiences. I also formed focus group discussions that comprised a class of 40 pupils. I made 10 groups, and each group was composed of 10 participants that cut across the three religions. The responses were recorded, transcribed, coded, and analyzed. The results showed that the three religions shared many similar mathematical thoughts. However, one, three, four, five, and ten featured more than the other numbers. This implies that the philosophy of religious values in mathematical practice must anchor on the three objects permeating all three major religions.
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Cohn-Sherbok, Dan. "Ranking Religions." Religious Studies 22, no. 3-4 (September 1986): 377–86. http://dx.doi.org/10.1017/s0034412500018394.
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Recently there has been considerable debate about the relationship between the religions of the world; in particular Christians have been anxious to formulate a theology of other religions which transcends the traditional Christian belief that God's revelation and salvation are offered exclusively in Jesus Christ. In this context a number of theologians have questioned the finality of Christ and Christianity. Professor John Hick for example - the leading proponent of this view - speaks of a Copernican revolution in theology which involves a radical transformation of the concept of the universe of faiths. It demands, he writes, ‘a paradigm shift from a Christianity–centred or Jesus–centred to a God–centred model of the universe of faiths. One then sees the great world religions as different human responses to the one divine Reality, embodying different perceptions which have been formed in different historical and cultural circumstances. Similarly, the Roman Catholic priest, Raimundo Panikaar, endorses a new map of world religions. Advocating a revised form of ecumenism which strives for unity without harming religious diversity, Panikaar argues that the fundamental religious fact of the world's religions is the mystery known in every authentic religious experience. For Panikaar, this mystery within all religions is both more than and yet has its being within the diverse experiences and beliefs of the religions: ‘It is not simply that there are different ways of leading to the peak, but that the summit itself would collapse if all the paths disappeared. The peak is in a certain sense the result of the slopes leading to it.… It is not that this reality has many names as if there were a reality outside the name. This reality is the many names and each name is a new aspect.’ Such a vision of the universe of faiths implies that no religion can claim final or absolute authority.
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Liu, Linhai. "The past and present of the Christianity in China." Chronos 36 (August 20, 2018): 197–220. http://dx.doi.org/10.31377/chr.v36i0.88.
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Christianity is on the list of the legitimate religions in modern China. Thepast several decades have witnessed a wide spread and rapid developmentof the Christianity across the country. As an important world religion whichhad first emerged in the West Asia and which has to a certain extent beenidealized as the symbol of the Western culture, or the democracy in specific,Chinese Christianity has been attracting attentions both from within andwithout, especially the scholars. Unlike other religions such as Buddhismand Taoism, the existence and development of Christianity in China areoften attached to special dimensions such as politics and ideology whichgo beyond the religion per se. In the expectation of many Westerners andChinese, the Chinese Christianity, especially the Protestantism is the hope forthe Western democracy. What does it mean for China in particular and for theworld in general for the upsurge of Christianity? Although there are variousresearches, an agreement is far from being reached. This short article tries totrace in concise the past and present of Christianity in China, the challengesit is facing, and to provide some thought on its history. A short caveat isnecessary before we proceed further.
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Sirry, Mun'im. "Memahami Kritik al-Qur’an terhadap Agama Lain." JOURNAL OF QUR'AN AND HADITH STUDIES 3, no. 1 (March 3, 2015): 1–15. http://dx.doi.org/10.15408/quhas.v3i1.1160.
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This article discusses some Qur’anic verses which criticizes other religions, especially Jews and Christianity. The thesis of this article is that these criticisms reflect a conflict in the early Islam, and the formation of Muslim communal identity. At the end of the article, the writer discusses the most heated debate whether Islam abrogates previous religions.
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Larkin, Brian. "ENTANGLED RELIGIONS: RESPONSE TO J. D. Y. PEEL." Africa 86, no. 4 (October 24, 2016): 633–39. http://dx.doi.org/10.1017/s0001972016000589.
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When Meyer and I (Larkin and Meyer 2006) wrote our article on the shared similarities between Islam and Christianity, it was intended to interrupt what seemed to us then, and still seems to me now, the tendency for studies of Christian movements to be written as if Muslims did not exist in the same polity and vice versa. Difference has been the normative grounds upon which the scholarly literature on religion in Africa has been based, usually organized around a set of binary distinctions: animist movements are opposed to mission Christianity; traditional (often Sufi) Muslims are opposed to Salafis; mainline churches to the Born-Again movement; Islam to Christianity; both of them to animism; and, finally, religion to secularism. While the particular content changes, the structural ordering does not. It is undoubtedly important, as Peel argues, to understand the theological traditions that orient the attitudes and regulate the practice of adherents, but there are other dynamics that are also important and which the emphasis on difference occludes.
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Anderson, Christian J. "World Christianity, ‘World Religions’ and the Challenge of Insider Movements." Studies in World Christianity 26, no. 1 (March 2020): 84–103. http://dx.doi.org/10.3366/swc.2020.0283.
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While studies in World Christianity have frequently referred to Christianity as a ‘world religion’, this article argues that such a category is problematic. Insider movements directly challenge the category, since they are movements of faith in Jesus that fall within another ‘world religion’ altogether – usually Islam or Hinduism. Rather than being an oddity of the mission frontier, insider movements expose ambiguities already present in World Christianity studies concerning the concept of ‘religion’ and how we understand the unity of the World Christian movement. The article first examines distortions that occur when religion is referred to on the one hand as localised practices which can be reoriented and taken up into World Christianity and, on the other hand, as ‘world religion’, where Christianity is sharply discontinuous with other world systems. Second, the article draws from the field of religious studies, where several writers have argued that the scholarly ‘world religion’ category originates from a European Enlightenment project whose modernist assumptions are now questionable. Third, the particular challenge of insider movements is expanded on – their use of non-Christian cultural-religious systems as spaces for Christ worship, and their redrawing of assumed Christian boundaries. Finally, the article sketches out two principles for understanding Christianity's unity in a way that takes into account the religious (1) as a historical series of cultural-religious transmissions and receptions of the Christian message, which emanates from margins like those being crossed by insider movements, and (2) as a religiously syncretic process of change that occurs with Christ as the prime authority.
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Law, Easten, and Joel D. Daniels. "Introduction." Journal of World Christianity 13, no. 2 (August 2023): 75–80. http://dx.doi.org/10.5325/jworlchri.13.2.0075.
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Abstract This short essay introduces the collection of articles featured in this special issue on interreligious learning in Chinese Christianity and religions, setting the contents of the issue in the larger context of world Christianity and Chinese Christianity’s dual quest to understand both the church’s internal diversity and its outward relationships to other faith traditions.
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Tandi, Alfri. "Teologi Religium Merupakan Sarana Perjumpaan Antar Agama-Agama Di Era Modern." Tambur : Journal of Music Creation, Study and Performance 1, no. 2 (December 13, 2021): 134–45. http://dx.doi.org/10.52960/jt.v1i2.79.
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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.
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Sahri, Sahri. "The Concept of Mysticism in Islam and Christianity." Al-Albab 10, no. 1 (July 29, 2021): 55–76. http://dx.doi.org/10.24260/alalbab.v10i1.1804.
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Judging from its origin, there is an opinion that Sufism originates from Islam. Some say that Sufism is influenced by the practices of other religions, such as the practices of Christian priesthood and of other religions. This article aims to examine the comparison between the concepts of zuhud (asceticism / detachment) and wahdat al-wujud (the unity of existence) in Islam and the concepts of asceticism and hypostatic union in Christianity. In Christianity there is a clerical structure, but Islam does not recognize or implement it. Islamic Sufis did not transform Sufism from Christianity or other religions because Sufism is related to human instincts. Additionally, the human soul is the same despite different societies and nations. The similarities of the practice of asceticism cannot be sufficiently used as the reason that it stems from Christian asceticism. There are in fact similarities between the concept of wahdat al-wujud and hypostatic union in Christianity. The differences between the two lies in the esoteric and exoteric dimensions. However, according to al-Junaid and al-Ghazali, mahabbat and ma'rifat are the limitations of the maqam of Sufism, a level of maqam where man is still in a state of understanding of his own existence. So, between man and God, there is still distance. In this modern era, there is a need for a re-interpretation of Sufism in which Sufism is not only oriented to be purely transient to be in union with God, but it is a form of fulfilling our obligations as God's caliphs who should improve things for fellow humans and other living beings. In other words, Sufism not only contains a theophanic dimension of transience, but also a profane dimension in which there are of fellow human interests worldwide.
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Lee, Richard Wayne. "Christianity and the Other Religions: Interreligious Relations in a Shrinking World." Sociological Analysis 53, no. 2 (1992): 125. http://dx.doi.org/10.2307/3711119.
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