Journal articles on the topic 'Religious pluralism – Europe'
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1
Hofri-Winogradow, Adam S. "A Plurality of Discontent: Legal Pluralism, Religious Adjudication and the State." Journal of Law and Religion 26, no. 1 (2010): 57–89. http://dx.doi.org/10.1017/s0748081400000916.
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The norms that the official legal systems of North American and European states apply do not derive directly from any religion. While some of those norms, such as some of the norms governing marriage, do originate, historically, in religion and religious law, no norms are today enforced by those legal systems because the norms are part of a specific religious legal order. And yet, adjudication according to religious norms is commonplace. In North America and Europe, the legal systems applying norms associated with specific religions to adherents of those religions are principally nonstate community tribunals. Outside this Northwestern world, state legal systems, particularly those of Muslim-majority jurisdictions, often permit religious normative materials to be applied to adherents of the relevant religions as a matter of state law. Both situations are examples of legal pluralism.The popularity of the application of religious norms by state legal systems throughout much of the contemporary world raises a challenge for the Western assumption that state-enforced legality and expressly religious norms should stay apart. Can a modern state provide its citizens, residents and others subject to its power with ajustandstablelegal order by referring them to norms associated with their several religions and enforced by state courts?
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Titarenko, Larissa. "Religious Pluralism in Post-communist Eastern Europe." Anthropological Journal of European Cultures 19, no. 1 (March 1, 2010): 40–53. http://dx.doi.org/10.3167/ajec.2010.190104.
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There is a stereotype that such former Soviet republics as Russia, Ukraine and Belarus are totally Orthodox. However, this statement is not entirely correct, as part of the population in these countries belong to many different churches, while a large part have rather eclectic religious and para-religious beliefs. In the case of Belarus, a major part of the population belongs to two Christian confessions, Orthodox and Catholic, while many other confessions and new religious movements also exist. Religious pluralism is a practical reality in Belarus which has the reputation of the most religiously tolerant post-Soviet country. Contemporary laws provide the legal basis for the tolerant relations in the country, and there is a historical tradition of religious tolerance in Belarus. Research data from the EVS studies and national surveys are used.
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Jain, Shalin. "Religious Pluralism in South Asia and Europe." Indian Historical Review 32, no. 2 (July 2005): 298–303. http://dx.doi.org/10.1177/037698360503200231.
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Kippenberg, Hans. "Europe: Arena of Pluralization and Diversification of Religions." Journal of Religion in Europe 1, no. 2 (2008): 133–55. http://dx.doi.org/10.1163/187489108x311441.
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AbstractIf participation in church activities is critical for the strength or weakness of religion, there is no denying that Europe comes off poorly. According to American sociologists of religion the rise of religious pluralism in the USA was due to the strict separation between state and church; it compelled congregations and denominations to compete for believers. The European case is different. Here the diversity of religions existed long before the modern period. Since its ancient beginning European culture sought its authorities outside its geographical confines. Greeks and Jews, Hellenism and Hebraism, Athens and Jerusalem, later Mecca and Islam became cultural points of orientation for people living in Europe. The article addresses the cultural and social processes that transformed these and other foreign religious traditions into typical European manifestations: the Roman legal system turned foreign religions into legal categories; it was modernization that led to the articulation of distinctly religious meanings of history and of nature; and it was the detachment from the church that provided the impetus for new societal forms of religion. Those processes are at the center of the European plurality and diversity of religions.
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Zucca, Lorenzo. "A Secular Manifesto for Europe." Law & Ethics of Human Rights 10, no. 1 (May 1, 2016): 157–83. http://dx.doi.org/10.1515/lehr-2016-0006.
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Abstract The article argues that secularism in Europe needs to be fundamentally reconsidered. Everywhere European secular states face a double threat: On one hand fundamentalist religion, on the other negative secularism. Firstly, the paper explains negative secularism and the reason it is a problem rather than an asset. It then elaborates a new conception of positive secularism that can be understood either as a political or as an ethical project. Either way, the point of positive secularism is to distance itself from religion in order to embrace diversity of all types, religious and non-religious. Political secularism, however, relies on an elusive hope of reaching overlapping consensus between religious and non-religious people. Ethical secularism aims instead to protect diversity by promoting the establishment of a marketplace of religions, which acknowledges a public role for religion while regulating it. The marketplace of religions promotes religious pluralism and helps to iron out the different treatments between religions. Ethical secularism aims to be a worldview of worldviews that creates the preconditions for all religious and non-religious people to live well together.
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Jaspert, Nikolas. "Communicating Vessels." Medieval History Journal 16, no. 2 (October 2013): 389–424. http://dx.doi.org/10.1177/0971945813514905.
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The objective of this article is to analyse several ways of handling religious diversity that were practised in medieval Latin Christian Europe, paying particular attention to the interdependencies between the following fields of religious diversity: first the presence of other religions than Latin Christianity within Medieval Europe, which is all too often reduced to Iberian ‘convivencia’. Second, religious diversity within Christianity is stressed, drawing particular attention to the so-called and frequently overlooked Oriental churches. A third block deals with the mechanisms the Christian Latin Church developed in order to control religious plurality, of which the demarcation between orthodoxy and heresy was only one. The development and institutionalisation of varied forms of religious life can also be understood as an attempt to channel diversity. Seen from this angle, the vivid world of sainthood—the fourth field—might be interpreted as a form of transcendental pluralism and as a flexible ‘market’ that catered to societal and religious change. Some final reflections are dedicated to the theological consequences European religious diversity heralded within Latin Christianity. Intra-religious diversification and inter-religious demarcation were closely related.
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Rutkevich, Elena D. "The Impact of Immigrant Religions on the Nature of Religious Pluralism in the USA and Western Europe." Sociological Journal 25, no. 2 (2019): 8–32. http://dx.doi.org/10.19181/socjour.2019.25.2.6384.
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Some of the most significant consequences of transnational immigration is growing religious diversity and finding a way to manage it. This article considers the concept of pluralism, the differences in religious pluralism between America and Western Europe occurring due to immigration, as well as the roles and possibilities of immigrant religions in the process of adapting to the host society. The history of immigration, models of immigrant incorporation and adaption, patterns of religious pluralism and types of secularism strongly vary in the aforementioned regions. Religion in America is a positive resource and a basis for incorporating immigrants into American society, their recognition in public life, assimilation and construction of an American identity. By contrast, in Western Europe immigrant religions, particularly Islam, are perceived primarily as an obstacle to incorporating immigrants into European societies and their recognition in the public domain. This is explained mainly by the secularist mindset of European people in general, their uncertain “private” religiosity in the context of “Euro-secularity”, the European concept of religion’s place in the “private domain”, as well as types of state-religion relations and institutional patterns of recognition which differ from America.
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Lavrič, Miran, and Sergej Flere. "Divergent Trends in Legal Recognition of Religious Entities in Europe: The Cases of Slovenia and Hungary." Politics and Religion 8, no. 2 (March 25, 2015): 286–304. http://dx.doi.org/10.1017/s1755048315000140.
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AbstractReligious dynamics in Europe, especially regarding religious pluralism, are largely affected by the characteristics of legal recognition of religious entities in individual countries. The implementation of the European Convention of Human Rights by the European Court of Human Rights clearly points to democratic pluralism as the essential principle in treating religious entities by the state. On the other hand, the situation in European countries is very complex and certain tendencies opposite to the European Convention of Human Rights directions, particularly in terms of privileging of traditional entities, are still deeply entrenched. Recent changes in Slovenia, where two essentially parody religions have been registered, and in Hungary, where registration and recognition of previously registered churches have been annulled, are considered. It is argued that the implementation of the liberal course set by the Council of Europe is (still) largely dependent on the political situation in individual countries.
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Spohn, Willfried. "Europeanization, Religion and Collective Identities in an Enlarging Europe." European Journal of Social Theory 12, no. 3 (August 2009): 358–74. http://dx.doi.org/10.1177/1368431009337351.
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This article analyzes the conflictive role of religion in post-1989 Europe. Three major reasons for this are addressed: first, the restoration of structural and cultural pluralism of European civilization since the breakdown of communism entails the reconstitution of the full diversity of European religion. Second, international migration as a crucial part of globalization has intensified, contributing to the transformation of Europe into a complex of multi-cultural and pluri-religious societies. Third, the wave of contemporary globalization has been accompanied by an intensification of inter-civilizational and inter-religious encounters and conflicts — particularly between Christianity and Islam. As a result, European integration and enlargement as a secular and humanist mode of cultural integration and religious governance are basically challenged by this three-fold revitalization of religion. The growing tendency is to respond to this challenge by enhancing the Christian foundations of Europe rather than, as this article argues, to follow a more cosmopolitan, secularist and religious pluralist mode of European cultural integration.
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Casanova, José. "The Karel Dobbelaere lecture: Divergent global roads to secularization and religious pluralism." Social Compass 65, no. 2 (June 2018): 187–98. http://dx.doi.org/10.1177/0037768618767961.
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This article analyzes the two divergent, though intertwined, roads of European secularization and global religious pluralism. In continental Western Europe, modernization and urbanization were accompanied by drastic secularization with limited religious pluralism. By contrast, in much of the rest of the world, in the Americas, North and South, throughout Asia and the Pacific and in Sub-Saharan Africa, modernization and urbanization have led to religious pluralism with limited secularization. In our contemporary global secular age, the parallel religious and secular dynamics are becoming ever more intertwined and interrelated.
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Topidi, Kyriaki. "Religious Pluralism and State- Centric Legal Spaces in Europe." European Yearbook of Minority Issues Online 18, no. 1 (June 1, 2021): 33–54. http://dx.doi.org/10.1163/22116117_01801003.
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Multiculturalism is continuously and relentlessly put to the test in the so- called West. The question as to whether religious or custom- based legal orders can or should be tolerated by liberal and democratic states is, however, by no means a new challenge. The present article uses as its starting point the case of religious legal pluralism in Greece, as exposed in recent European Court of Human Rights (ECtHR) case- law, in an attempt to explore the gaps and implications in the officially limited use of sharia in Western legal systems. More specifically, the discussion is linked to the findings of the ECtHR on the occasion of the recent Molla Sali v. Greece case to highlight and question how sharia has been evolving in the European legal landscape.
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Burnett, Dave. "Book Review: Religious Pluralism in South Asia and Europe." Theology 109, no. 849 (May 2006): 219–20. http://dx.doi.org/10.1177/0040571x0610900322.
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Siddiqui, Mona. "Religious pluralism: Essential or challenge to liberal democracy?" Philosophy & Social Criticism 46, no. 5 (March 16, 2020): 487–96. http://dx.doi.org/10.1177/0191453720908464.
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While religious pluralism is often regarded as a defining aspect of western liberal democracies, the mix of different religious and cultural identities has raised specific challenges for liberal democracies in Europe. Many religious communities, especially Muslim groups, face criticisms of seeking religious exceptionalism within legal structures which are largely secular. This article reflects on the tension between the state’s commitment to upholding cultural diversity as a democratic good and the limits of social and legal pluralism.
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Bengoetxea, Joxerramon. "An Existential Crisis? Freedom, Tolerance, Solidarity, Peace; Or, Why Europe is Valuable." Cuadernos Europeos de Deusto, no. 59 (October 31, 2018): 115–37. http://dx.doi.org/10.18543/ced-59-2018pp115-137.
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This paper addresses Europe’s existential crisis. It does so by suggesting that, notwithstanding the relevance of the institutional design, the essence of the project of European integration is persons and peoples rather than states. It then discusses two speeches of important personalities speaking about Europe’s existential crisis. Next, it deals with the question of diversity since the motto of the failed constitutional treaty was precisely “united in diversity”. But this requires explaining the centrality of the individual in practical reason, and the importance of normative systems. The centrality of the individual, related to the value of freedom, is then placed in the context of plurality and diversity, directly addressing the theme of backlash forces in Europe through a map of such plurality in Europe; the socalled multiculturalism or ethno-religious pluralism. The paper concludes by suggesting a version of cosmopolitanism, hermeneutic pluralism, as the normative position to address the balance between individual freedom and solidarity or between “persons” and “peoples”.Received: 15 January 2018 Accepted: 9 May 2018 Published online: 31 October 2018
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AUGENSTEIN, DANIEL. "Normative fault-lines of trans-national human rights jurisprudence: National pride and religious prejudice in the European legal space." Global Constitutionalism 2, no. 3 (September 17, 2013): 469–97. http://dx.doi.org/10.1017/s2045381713000154.
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AbstractThe article explores the relationship between religious pluralism and national-majoritarian models of social cohesion in European human rights jurisprudence. Comparing the German, French and British interpretation of the ‘social cohesion limitation’ of freedom of religion it contends that, at the national level, concerns for social cohesion are fuelled by attitudes towards religious diversity that range from indifference to intolerance and that are difficult to reconcile with the normative premises of religious pluralism in a democratic society. The second section of the article traces the relationship between religious pluralism and social cohesion in the case law of the European Court of Human Rights. The analysis suggests that the diversity of national-majoritarian approaches to social cohesion in Europe prevents the Court from ensuring an effective trans-national protection of religious pluralism. The third section turns to the controversial Lautsi judgments of the European Court of Human Rights to place the Court’s approach to religious minority protection in the context of trans-national judicial politics in the European legal space. The concluding section suggests an alternative approach to religious pluralism and social cohesion that vindicates religious diversity and does justice to the counter-majoritarian telos of human rights protection.
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Bahri, Media Zainul. "Gagasan Pluralisme Agama pada Kaum Teosofi Indonesia (1901-1933)." Ulumuna 17, no. 2 (November 8, 2017): 387–420. http://dx.doi.org/10.20414/ujis.v17i2.168.
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This article elucidates the idea of religious pluralism among Indonesian theosophies society (MTI), an association of well-educated people of Nusantara from 1901 through 1933, whose members were dominated by the high-class of Javanese and Sumatran people, Dutch and other Europeans. It argues that MTI’s ideas about pluralistic and inclusive religious perceptions and attitudes were indeed influenced by perennialism, religious humanism, Javanese Islam and Sufism that accepted religious pluralism. MTI’s deep religious outlooks and insights resulted from mixed ideas coming from diverse socio-cultural backgrounds: Europe, America, India, China and indigenous Nusantara traditions which emphasizes the principles of harmony.
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Lamba, Rinku. "Gandhi’s Response to Religious Conflict." Studies in Religion/Sciences Religieuses 45, no. 4 (October 13, 2016): 470–75. http://dx.doi.org/10.1177/0008429816659097.
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In this essay, I reflect upon Gandhi’s approach to inter-religious conflict in India in an effort to draw out his distinctive response to some of the challenges posed by religious pluralism. His perspectives on these challenges not only offer interesting moral and political insights into the Indian political and social context, but may enrich the analyses of those interested in religious diversity in Europe, North America, and China.
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Antes, Peter. "Migration and Religion in Germany Today." Culture and History 2, no. 1 (June 28, 2022): p8. http://dx.doi.org/10.30560/ch.v2n1p8.
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Migration is the most significant characteristics of Europe after World War II. In many European countries, in particular in Western Europe, it has led to multiethnic societies with special integration problems but only in more recent times its impact for multireligious pluralism was discovered in social sciences studies. It is therefore necessary to have a closer look at both: multiethnicity and religious pluralism and its respective consequences for the social peaceful living together in society, especially as concerns present-day Germany.
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Orlin, Theodore. "Prospects for the protection of religious pluralism (Poland, Hungary, Romania, Bulgaria)." Nordisk Judaistik/Scandinavian Jewish Studies 13, no. 1 (January 1, 1992): 27–37. http://dx.doi.org/10.30752/nj.69471.
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The drastic changes that have dramatically altered the political fabric of Europe raise significant questions as to the future of the interrelationship of religions with states whose political structure is now in flux. A commitment to pluralism, democracy, and respect for religious belief and practice is easily made. The difficult question is the manner in which it is going to be accomplished and secured. Further, given the often strong interaction between nationalistic goals and religious identity, the call for democracy and human rights were and often are in the mutual interest of the religious establishment and those who have nationalistic agendas. Once the immediate goal has been achieved, and religions are free to function, conceivably there is a potential that adherents of a majority religion can use their political dominance to obtain privileges at the expense of minority beliefs. This is especially true due to the long period of abuse perpetrated by states antagonistic to religion. It is not hard to comprehend a desire to return to the status quo and reimpose conditions that existed prior to the establishment of anti-religious regimes and recreate conditions favorable to a majority religion. This article considers the situation in Poland, Hungary, Romania and Bulgaria.
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Malović, Nenad, and Kristina Vujica. "Multicultural Society as a Challenge for Coexistence in Europe." Religions 12, no. 8 (August 9, 2021): 615. http://dx.doi.org/10.3390/rel12080615.
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The aim of this article is to show that the intercultural way of education, which includes the interreligious dimension, is a fundamental way to create and maintain conditions for coexistence in a multicultural society. The background of this claim is represented in the belief that the starting point of every encounter with the other and the different should be the human being and its experience of humanity, not an intellectual polemic about doctrines and ideologies. Schools are particularly suitable for such a more personal manner of dialogue. The topic is discussed primarily in a philosophical way from a Christian (Catholic) perspective. The context of reflection is the European society marked by Christianity, secularization and, increasingly, Islam. Croatia is also mentioned, as the issue of multiculturality is becoming increasingly topical there. The context of cultural pluralism is presented first. Then, the necessity of dialogue based on the experience of everyday life is highlighted. The next section is focused on the analysis of the multicultural society’s need for values that are acceptable for all members of society in order to maintain social peace and mutual respect and cooperation. The following chapter deals with the difficulties and challenges of dialogue. Then, the section after that presents an analysis of the fundamental European documents that provide crucial guidelines for understanding religious and cultural pluralism and the role of religions in a multicultural and multireligious society as values on which society should be built. Finally, the place and role of religious education is discussed as a vital and unavoidable factor in co-creating the preconditions for appropriate coexistence in a multicultural society.
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Payne, Daniel P. "Nationalism and the Local Church: The Source of Ecclesiastical Conflict in the Orthodox Commonwealth." Nationalities Papers 35, no. 5 (November 2007): 831–52. http://dx.doi.org/10.1080/00905990701651828.
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Much of the social science literature pertaining to the development of civil society in post-communist Eastern Europe focuses on the issue of religious pluralism, especially the relationship of religious minorities and new religious movements (NRMs) to the state and their established Orthodox churches. Their findings suggest that the equation of ethno-religious nationalism, cultural identity, and the state becomes a hindrance to religious pluralism and the development of civil society in these nation-states. As a result, social scientists depict these national churches, and in most cases rightly so, as being the caretakers and fomenters of ethno-religious nationalism in their particular states. A factor in this debate that is often overlooked, however, is the role of the local church in intra-ecclesial relations. Is the concept of the “local church,” which developed in the time of the Roman and Byzantine Empires, to be identified with the modern national church? If this is the case, these churches may be guilty of the sin of ethno-phyletism, which the Council of Constantinople condemned in 1872 in regards to the Bulgarian schism. Additionally, while the development of religious pluralism in post-communist society with the proliferation of Protestant Christian sects and NRMs challenges the religious hegemony of the national churches, even more problematic has been the issue of inter-territorial Orthodox churches in Eastern Europe. The existence of a plurality of national Orthodox churches in the same territory violates the ecclesiological principle of the “local church” as well as perpetuates the sin of ethno-phyletism. While some social scientists may laud the development of a multiplication of churches in the same territory, from an ecclesiastical standpoint such a multiplication denies the unity and identity of the Orthodox Church as the one, holy, catholic and apostolic Church, which it confesses to be. What social scientists have failed to discuss is this important self-understanding of the Orthodox churches, especially as it pertains to inter-Orthodox ecclesial relations. Only with this self-understanding of the church blended with the issue of ethno-nationalism can the problems pertaining to the relations and development of ethno-national churches be properly understood.
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Garloff, Mona. "Irenicism as a Learned Practice (Irenik als gelehrte Praxis)." Daphnis 45, no. 1-2 (April 20, 2017): 13–36. http://dx.doi.org/10.1163/18796583-04502003.
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The violent religious conflicts that shook Early Modern Europe gave rise to several models for peaceful coexistence with religious pluralism. Ideas of toleration and reunification were more closely interrelated than one may think. A principal proponent of irenicism was the French scholar and diplomat Jean Hotman (1552–1636), who was widely read in the humanist Respublica litteraria. Hotman used a wide and diverse range of media to achieve his goals, which can be regarded as the epitome of scholarly research practices around 1600. In Reaktion auf die gewaltsamen Konfessionskonflikte, die Europa in der Frühen Neuzeit erschütterten, wurden verschiedene Modelle für einen dauerhaften, friedlichen Umgang mit dem religiösen Pluralismus entwickelt. Dabei erscheinen Vorstellungen religiöser Toleranz und der konfessionellen Reunion eng aufeinander bezogen. Ein maßgeblicher Protagonist der irenischen Debatten war der französische Gelehrte und Diplomat Jean Hotman (1552-1636). Seine Ansätze wurden innerhalb der späthumanistischen Respublica litteraria breit rezipiert. Zur Beförderung seiner Zielsetzungen bediente sich Hotman verschiedener Medienformen, die als Inbegriff gelehrter Sammelpraktiken um 1600 gelten können.
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Piehler, G. Kurt. "Military Chaplaincy in an Era of Religious Pluralism: Military-Religious Nexus in Asia, Europe, and USA." History: Reviews of New Books 47, no. 1 (January 2, 2019): 21. http://dx.doi.org/10.1080/03612759.2019.1543489.
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VAN DAM, PETER, and PAUL VAN TRIGT. "Religious Regimes: Rethinking the Societal Role of Religion in Post-War Europe." Contemporary European History 24, no. 2 (April 13, 2015): 213–32. http://dx.doi.org/10.1017/s0960777315000065.
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AbstractThis article discusses the concept of ‘religious regimes’ in order to identify institutionalised arrangements regulating the social position of religion. By analysing such regimes and the views underpinning them, three visions of the societal role of religion come into focus: segmented pluralism, the Christian nation and the secular nation. Taking up Dutch post-war history as a case study, it becomes clear that religious regimes regularly result from fragile compromises. The concept thus yields insight into the gradual transitions between different institutional arrangements regarding religion and into the impact of changing views on the societal role of religion within and outside religious communities.
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Bosetti, Giancarlo. "Introduction: Addressing the politics of fear. The challenge posed by pluralism to Europe." Philosophy & Social Criticism 37, no. 4 (May 2011): 371–82. http://dx.doi.org/10.1177/0191453711400998.
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The introduction to this issue is meant to address the ways in which turbulent immigration is challenging European democratic countries’ capacity to integrate the pluralism of cultures in light of the current state of economic instability, strong public debt, unemployment and an aging resident population. The Reset-Dialogues on Civilizations Association has organized its annual İstanbul Seminars in order to fill the need for constructive dialogue dedicated to increasing understanding and implementing social and political change. Turkey’s accession to the European Union represents in this light a challenge to our liberal views, which must become more open-minded in order to address adequately cultural and religious differences, Islam included. We must set ourselves the task of finding a new perspective so that we may defuse the populist radicalization, fear-mongering politicians and xenophobia that are emerging in many countries. Yet it is equally essential that we reconfigure and recontextualize the traditional secular battle for freedom from the dominance of the Christian majority away from a binary opposition to a plural dimension that takes into account other religious communities. After introducing the major challenges our seminars were organized to address, the introduction will summarize and explain the articulation of the contents of this issue in the following three parts: (1) realigning liberalism in the context of globalization (with contributions by Nilüfer Göle, Alain Touraine, Albena Azmanova, Stephen Macedo, Zygmunt Bauman); (2) different paths: towards modernity and democracy from within different cultures and religions (Fred Dallmayr, Sadik Al Azm, Irfan Ahmad, Ibrahim Kalin); and (3) philosophical presuppositions of intercultural dialogue and multiculturalism (Maeve Cooke, Sebastiano Maffettone, Volker Kaul).
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Moe, Christian. "Religious Symbols in Public Schools as Teachable Controversies in Religious Education." Center for Educational Policy Studies Journal 9, no. 4 (December 20, 2019): 91–108. http://dx.doi.org/10.26529/cepsj.693.
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This focus issue of CEPS Journal raises two topics usually treated separately, Religious Education and the use of religious symbols in public schools. Both involve the challenge of applying liberal democratic principles of secularism and pluralism in a school setting and refract policies on religion under conditions of globalisation, modernisation and migration. I take this situation as a teachable moment and argue that it illustrates the potential of a particular kind of Religious Education, based on the scientific Study of Religion, for making sense of current debates in Europe, including the debate on religious education itself. However, this requires maintaining a spirit of free, unbiased comparative enquiry that may clash with political attempts to instrumentalise the subject as a means of integrating minority students into a value system.
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Chi, Joseph, Richard Bonney, and D. J. B. Trim. "Persecution and Pluralism: Calvinists and Religious Minorities in Early Modern Europe 1550-1700." Sixteenth Century Journal 39, no. 3 (October 1, 2008): 891. http://dx.doi.org/10.2307/20479096.
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Wien, Ulrich A. "500 Jahre Rezeption der Reformation in Siebenbürgen und Ungarn: Anfänge und Netzwerke von Konfessionspluralismus in der Überlappungszone von West- und Ostkirche." Journal of Early Modern Christianity 8, no. 1 (April 14, 2020): 1–14. http://dx.doi.org/10.1515/jemc-2021-2001.
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Abstract This thematic issue of the Journal of Early Modern Christianity focuses on the reception of the Reformation in Transylvania and especially on the development of Protestant churches oriented towards Luther and influenced by Melanchthon. In the late Middle Ages, Transylvania had become part of the cultural influence zone of Central Europe, but throughout the sixteenth century the region became permeated by religious developments in Western Europe too. Here, a very peculiar constellation of religious pluralism and co-existence emerged, and the different contributions examine the premises and networks behind these dynamics. In this joint effort, it becomes clear how Transylvania turned into a pioneer region of religious freedom, as it witnessed simultaneously the development of Catholic, Orthodox and various Protestant confessional cultures.
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Goatman, Paul. "Religious tolerance and intolerance in Jacobean Scotland: the case of Archibald Hegate revisited." Innes Review 67, no. 2 (November 2016): 159–81. http://dx.doi.org/10.3366/inr.2016.0125.
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Recent research has shown that urban magistrates across early modern Europe generally tackled the problem of religious pluralism through de facto religious tolerance. Archibald Hegate was a Catholic notary public and town clerk of Glasgow, who lived and worked in the burgh during the reign of James VI. This examination of Hegate's life and career argues that the town magistrates' attitude towards Catholics was dictated by that of the crown, which was generally tolerant unless the king saw fit to persecute them for short-term political reasons. Hegate himself was consequently forced to modify his behaviour towards kirk and state until increased persecution under the newly-established episcopate forced him to leave Glasgow in 1612. Hegate is linked to John Ogilvie's Jesuit mission of 1614–5 and the period 1612–17 is argued to be one in which, by contrast with the period of relative tolerance that had previously existed in Scotland, attitudes towards religious pluralism on all sides were all hardening.
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Piana, Marco, and Matteo Soranzo. "The Way Philosophers Pray: Hymns as Experiential Knowledge in Early Modern Europe." Mediterranea. International Journal on the Transfer of Knowledge 5 (March 20, 2020): 51–89. http://dx.doi.org/10.21071/mijtk.v5i.12087.
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Beginning with the work of Marsilio Ficino through the poems of Michele Marullo, Gianfrancesco Pico della Mirandola, Pierre Ronsard, Edmund Spenser and others, this essay discusses the revival and fortune of philosophical hymns in Quattrocento Italy and the diffusion of this genre in Early Modern Europe. In doing so, we will attempt at framing this phenomenon in the context of Early Modern religious pluralism and interpret it as an instance of experiential knowledge.
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Ağçoban, Sıddık. "Muslim identity between the “religious pluralism" and "perception of ab-solute religion" in Europe." International Journal of Social Sciences and Education Research 1, no. 3 (July 1, 2015): 708–14. http://dx.doi.org/10.24289/ijsser.279149.
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Knox, Zoe. "Jehovah’s Witnesses as Extremists: The Russian State, Religious Pluralism, and Human Rights." Soviet and Post-Soviet Review 46, no. 2 (April 23, 2019): 128–57. http://dx.doi.org/10.1163/18763324-04602003.
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This article examines the Russian Supreme Court’s 2017 decision to ban Jehovah’s Witnesses as “extremists.” The decision will bring Russia’s anti-extremism law before the Council of Europe via the European Court of Human Rights. The article considers why this particular religious minority group became a test case by examining the unique beliefs and practices of Witnesses and their history of episodic conflict with the state. It also highlights the role of the Orthodox Church in shaping attitudes, popular and political, toward religious pluralism in Russia. In the Putin era, an increasingly illiberal rhetoric about totalitarian cults and traditional values connected nontraditional faiths to national security threats, a link made clear in the Putin regime’s promotion of spiritual security. Overall, the article argues that the 2017 ban signals the repudiation of European human rights norms by Russian governmental authorities, lawmakers, and religious elites.
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Martínez de Codes, Rosa María. "Moderate Secularism in Europe in the Face of Integration Challenges: The Debate about Legal Pluralism and Multiculturalism." European Review 28, no. 3 (March 17, 2020): 459–64. http://dx.doi.org/10.1017/s1062798719000589.
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Public authorities in Europe are faced with increasing demands to accommodate religious diversity. This article traces some key issues concerning the limits of the secular State in Europe to accept and accommodate those ethno-religious minorities that are perceived to be partially different entities and claim some jurisdiction, without thereby rejecting guarantees from the receiving legal system. This multicultural challenge that minorities pose to institutionalized secularism is amongst the most complex political and long-term issues European states have to face. Such a challenge has not only to do with socio-economic disadvantage and discrimination in the labour markets but also with the constitutional status or corporate relationship with the State. On the other hand, European anxieties question whether or not Muslims can be and are willing to be integrated into European society and its political values; in particular, values of freedom, tolerance, democracy, sexual equality and secularism. Across Europe, multiculturalism seems to be in retreat and ‘integration’ is once again the watchword.
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Richardson, James T. "Religious Freedom in Flux: The European Court of Human Rights Grapples with Ethnic, Cultural, Religious, and Legal Pluralism." Changing Societies & Personalities 3, no. 4 (January 6, 2020): 303. http://dx.doi.org/10.15826/csp.2019.3.4.079.
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This article examines the growing influences of the European Court of Human Rights (ECtHR), and controversies arising as a result of the Court’s movement toward establishing itself as a de facto Supreme Court of member nations of the Council of Europe (CoE) in the area of human and civil rights, including religious freedom. Responses to criticisms of the Court are considered, as is the growing problem of some member states refusing to enforce rulings of the Court. Some recent cases, mostly involving Islam, that seem to demonstrate a growing recognition of the ethnic, cultural, and legal pluralism that exists within the expanded CoE are examined. Also discussed is the apparent two-track approach the Court has taken as a result of having to manage religious freedom within such a diverse group of member nations.
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Fokas, E. "Directions in Religious Pluralism in Europe: Mobilizations in the Shadow of European Court of Human Rights Religious Freedom Jurisprudence." Oxford Journal of Law and Religion 4, no. 1 (February 1, 2015): 54–74. http://dx.doi.org/10.1093/ojlr/rwu065.
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Kazarian, Nicolas. "Interfaith Dialogue and Today’s Orthodoxy, from Confrontation to Dialogue." Review of Ecumenical Studies Sibiu 13, no. 1 (April 1, 2021): 51–57. http://dx.doi.org/10.2478/ress-2021-0005.
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Abstract Orthodoxy has a long experience of cohabitation with other religions and Christian denominations. However, this experience has not always been a peaceful and easy one, especially when molded by the rise of nationalism during the second half of the 19th century and global geopolitical forces throughout the 20th century. A series of historical events, from Russia to the Middle East, from the Balkans to Central Europe, have shaped the Orthodox relationship to religious pluralism, redefining the religious landscape through movement of populations and migrations. These many conflicts and historical events have proved the multifaceted reality of Orthodoxy, from its role as a state religion, such as in Greece, and a majority religion, such as in Russia, to a minority religion with limited rights, such as in Turkey, or, more generally speaking, in the Middle East. It is in this very complex context that interfaith relations unfold, too often in a very violent and traumatic way.
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Kastfelt, Niels. "Kristendom i grænseland." Dansk Teologisk Tidsskrift 76, no. 3 (May 21, 2018): 2–20. http://dx.doi.org/10.7146/dtt.v76i3.105817.
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This article discusses general historiographical perspectives emerging from a religious encounter between Danish missionaries and the Bachama people in northern Nigeria in the twentieth century. The general points relate to the role of Christian missionaries in the making of modern Christianity. It is argued that missionaries should be seen as the spearheads of modern Christianity through their experience of religious pluralism and relativism in religious encounters outside Europe. The paper uses the concept of the border to characterise a particular “borderland Christianity” emerging from missionary situations. By way of conclusion it is argued that the borderland experience of missionaries was made part of Western Christianity and constitutes a potentially important but neglected part of the historical development of Christianity in the modern world.
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Miller, Robert T. "Islamic Law in Europe? Legal Pluralism and its Limits in European Family Laws." Journal of Contemporary Religion 28, no. 2 (May 2013): 337–39. http://dx.doi.org/10.1080/13537903.2013.783329.
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Modrzejewski, Arkadiusz. "Spiritual Heritage of Europe in the Light of Personalistic Universalism of Karol Wojtyla—John Paul II." Religions 12, no. 4 (March 29, 2021): 244. http://dx.doi.org/10.3390/rel12040244.
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The article is devoted to the philosophical and theological thought of Karol Wojtyła, i.e., John Paul II, who in his considerations gave a lot of attention to European issues, including the spiritual heritage of Europe, to European Christianity in its two varieties, i.e., Latin and Byzantine, and to the relationship between European unity and the pluralism of national cultures. We discover the proper sense of Wojtyła’s European thought by referring to his inspiration with the theology of spirituality, which was the future Pope’s first research experience. His vision of Europe is based on personalistic philosophy, thanks to which these considerations take a universal form. The key to understanding universalism is personalistic hermeneutics, owing to which we perceive the source of universality in man understood as a person. However, Wojtyła’s universalism has two faces. It is universalism in the literal sense, thanks to the personalistic perspective. In the axiological layer it also takes the form of Christian or European and in a way also Eurocentric universalism, which is related to the perception of Europe as a depositary and promoter of universal values of Christianity.
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Rose, Lena, and Zoe Given-Wilson. "“What Is Truth?” Negotiating Christian Convert Asylum Seekers’ Credibility." ANNALS of the American Academy of Political and Social Science 697, no. 1 (September 2021): 221–35. http://dx.doi.org/10.1177/00027162211059454.
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The arrival of more than five million refugees in Europe since 2015 has led to increasing investigations into Europe’s management of multiculturalism and religious pluralism. Studies to date have chiefly focused on the integration of the cultural and religious “other,” but we take a different approach by analyzing asylum proceedings in Germany, based on conversions from Islam to Christianity. Negotiations of credibility of newly converted Christian asylum seekers help to show how European legal authorities conceive of their own historically Christian identity and their expectations of newcomers. We show how these negotiations are influenced by the power dynamics in the courts, understandings of cultural and religious contexts, and assumptions about conversion and Christianity. Our interdisciplinary approach provides insights into how European legal authorities navigate the challenge of cultural and religious others to Europe’s cultural cohesion, “values,” and secularism.
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Stanzhevskiy, Fedor, and Dmitry Goncharko. "Pluralism and Conflict: The Debate about “Russian Values” and Politics of Identity." Journal of Nationalism, Memory & Language Politics 13, no. 2 (August 27, 2019): 251–73. http://dx.doi.org/10.2478/jnmlp-2019-0007.
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Abstract This article addresses the issue of the plurality of Russian identities. The role of the “otherness” (as embodied by Catholicism) in Russian identity is addressed. The stereotype idea of the two traditionally opposed identities, those of elite and common people is corrected by suggesting a third Russian identity, shaped by the followers of the Old Belief after the split of the Russian Church. In analyzing this identity, one should consider not only the intertwined political and religious dimensions of the Russian identity but also its historical dimension. The Old Believers, owing to their worldview and way of thought, gave rise to a new anthropological figure which contrasts with the stereotyped image of the Russian grounded in the history of serfdom and rural community. This new type of Russian identity is associated with democratic governance, rigorous way of life, higher rationality, and dynamic and successful economic activity. Nevertheless, the history of the Russian Raskol reveals a latent conflict inherent in the Russian past and present and underlying Russian identities. Unlike the religious wars in Europe, this conflict received no resolution; instead, it has been repressed and therefore keeps latently affecting the Russian present. Present-day Russia should draw inspiration in the religious and political heritage of the Old Believers, if the conflict is to be resolved.
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Roberts, Caroline K., and Russell Sandberg. "Democracy, Law, and Religious Pluralism in Europe: Secularism and Post-secularism. By Ferran Requejo and Camil Ungureanu." Oxford Journal of Law and Religion 4, no. 2 (April 8, 2015): 341–42. http://dx.doi.org/10.1093/ojlr/rwv013.
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Anello, Giancarlo. "The Umma in Italy: Eurocentric Pluralism, Local Legislation, Courts’ Decisions. How to Make the Right to Worship Real." Journal of Muslims in Europe 9, no. 1 (December 20, 2019): 3–20. http://dx.doi.org/10.1163/22117954-12341407.
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Abstract The article describes the making of the right of worship of Muslim minorities in Europe and its current difficulties, presenting and commenting on the emblematic example of local legislation concerning the building of new mosques in northern Italy. Controlling norms arise from recent decisions of the Italian Constitutional Court. The Court declared unconstitutional certain provisions of two regional laws approved by the Lombardy region (2/2015) and the Veneto region (12/2016), which imposed very strict conditions for the opening, approval and use of mosques. In particular, the Court declared unconstitutional norms that—with regard to the building of places of worship—introduced certain conditions for groups with an agreement with the State and different conditions for those without. Moreover, the Court declared unconstitutional the principle that all religious services that take place in a building open to public should be conducted in Italian. The basic assumption of the article is that current discrimination is the combined result of anti-migration sentiment and Islamophobic prejudices, and the consequence of the Eurocentric nature of the principle of religious freedom. A historically-oriented pluralism and multilevel (national) enforcement of freedom of religion seem to be huge obstacles to the implementation of the right to worship for Muslims in Europe and Italy.
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Arabestani, Mehrdad. "The Mandaeans’ Religious System: From Mythos to Logos." Iran and the Caucasus 20, no. 3-4 (December 19, 2016): 261–76. http://dx.doi.org/10.1163/1573384x-20160302.
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Mandaeans, an ethno-religious group mostly living in Iraq and Iran, are bearers of a Gnostic tradition based on the scriptures written in Madaic. As a small minority living under the threat of cultural extinction and ethnocide, Mandaeans have developed highly elaborated purification rites as the source of their group identity. The concern for group integrity is well encoded in these rituals that symbolically and practically maintain the boundaries of group identity. In a mutual relation, the rituals and Mandaean world-view comprise a cultural system characteristic of Mandaean religion. However, political instability and wars have led to the emigration of a substantive number of the Mandaeans and the formation of diasporas in Australia, Europe and North America. The Mandaean dispersion is a turning point of the people’s history. It liquefies the boundaries of group identity and puts the Mandaean identity challenge in an unprecedented paradigm. Simultaneously, it is bringing about further development in their religious system in terms of accommodation, rationalization and exegeses. These changes can be summarized as pluralism and secularization in the community, especially in the diasporas and an incipient move from mythos towards logos in the religious system.
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Steingress Carballar, Nahid. "Requejo, Ferran y Ungureanu, Camil (eds.) (2014). Democracy, Law and Religious Pluralism in Europe: Secularism and post-secularism." Enrahonar. Quaderns de filosofia 57 (September 30, 2016): 178. http://dx.doi.org/10.5565/rev/enrahonar.1021.
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Borutka, Tadeusz. "The vision of a united Europe and Poland’s place and role in it in the light of St. John Paul II’s teaching." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 12, no. 2 (September 15, 2022): 37–51. http://dx.doi.org/10.15633/pch.12203.
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The entire history of Europe and the awareness of a common identity formed in its course are clearly and deeply marked by Christianity and indicate a close relationship between the Church and Europe. Both in the West and in the East, the Church desires to contribute to the European Union. It feels responsible for the shape of the Old Continent and is convinced that it can also make an important contribution to the establishment of new institutional forms.In the age of pluralism and respect for all religious beliefs it is unacceptable that a tendency to discriminate against any religion should come to the fore. Since the European Union engages in dialogue with political parties, trade unions and representatives of various religions, it would be incomprehensible if the same attitude was not displayed towards Christianity.Above all, one must not ignore the transcendent dimension possessed by each human being. Indifference to this dimension may lead to tragic consequences and the European continent has seen plenty of those painful examples throughout its history. From the beginning of his pontificate, John Paul II expressed a great interest in European affairs. He showed Europeans a vision of unity in diversity, creative fidelity to Christian origins, in freedom, truth and solidarity.
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Trophimov, S. V. "Transformation of types of religiosity in the context of globalization." Moscow State University Bulletin. Series 18. Sociology and Political Science 24, no. 3 (September 21, 2018): 41–61. http://dx.doi.org/10.24290/1029-3736-2018-24-3-41-61.
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The article outlines the transformation of types of religiosity in the conditions of modern Western society. An assessment of the religious situation in contemporary Western society at the end of the 20th century and some examples are given. Particular attention is paid to the crisis of secular regulation of religion in modern society. Paradoxically, the weakening of the regulatory capacity of religious institutions leads to a weakening of the secular state. Religion, displaced into the private sphere, undergoes significant transformations. The active expansion of neoliberal ideology through the leading actors of globalism has significantly changed the nature of the socialization of individuals, their relation to the world and the ability to communicate. As a result of the principles of freedom of conscience and religious pluralism enshrined in both constitutions and in public morals, the individual’s right to choose his religious beliefs is generally accepted, and therefore the human right to form a religious identity proves to be primary in relation to a religious tradition controlled by institutions. If earlier the younger generation accepted the experience of the older generations, partially modifying it, but on the whole following it and finding in it suitable models of behavior, today the main emphasis is given to individual experience, shared with others, and acceptance of personal responsibility. Even adherents of traditional confessions themselves bring to their religious practice elements of eastern religions and esotericism, but discard elements of their own traditions that they consider “out-ofdate” or “do not fit into the way of modern life”. The institutional crisis of the establishment of the truths of faith favors the increase in the number of belief systems of individual communities. In a changing religious situation, the state should seek a new model of interaction with religious organizations and groups. The material is provided useful for comparative studies of the religious situation in Russia and Western Europe.
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Wilkinson, Taraneh. "Moderation and al-Ghazali in Turkey." American Journal of Islam and Society 32, no. 3 (July 1, 2018): 29–43. http://dx.doi.org/10.35632/ajis.v32i3.269.
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Turkish theology faculties are an important but understudied source of moderate Muslim responses to the challenges of modernity. Although it is strongly associated with questions of such Enlightenment values as tolerance and freedom of thought, modernity is also tied to skepticism, atheism, and pluralism. Thus one way to examine whether the label of “moderate” applies to a given case is to examine how such a position reflects both the positive values of modernity in addition to how it addresses modernity’s challenges. This paper deals with the resources for religious moderation found in the thought of al-Ghazali and how they are used and analyzed in modern Turkish theology faculties. By focusing on two recent works by Turkish theologians Mehmet Bayrakdar and Adnan Aslan, this paper explores skepticism, atheism, and religious pluralism. I argue that not only are both thinkers “moderate,” but that they also engage this label by using their own theological interests and interpretations of al-Ghazali. Both theologians were trained in Turkish theology faculties and did significant graduate study in Europe. Their work reflects an active engagement with the western intellectual tradition. Al-Ghazali plays a crucial – but not final – role in each of their responses to modernity and the western intellectual tradition. For Bayrakdar he functions as a symbol of Muslim intellectual independence, whereas for Aslan he serves as a fundamental resource for making sense of the religious “other.” Thus, a case is presented for the increasing relevance of Turkish theological responses to debates outside Turkey.
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Wilkinson, Taraneh. "Moderation and al-Ghazali in Turkey." American Journal of Islamic Social Sciences 32, no. 3 (July 1, 2018): 29–43. http://dx.doi.org/10.35632/ajiss.v32i3.269.
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Turkish theology faculties are an important but understudied source of moderate Muslim responses to the challenges of modernity. Although it is strongly associated with questions of such Enlightenment values as tolerance and freedom of thought, modernity is also tied to skepticism, atheism, and pluralism. Thus one way to examine whether the label of “moderate” applies to a given case is to examine how such a position reflects both the positive values of modernity in addition to how it addresses modernity’s challenges. This paper deals with the resources for religious moderation found in the thought of al-Ghazali and how they are used and analyzed in modern Turkish theology faculties. By focusing on two recent works by Turkish theologians Mehmet Bayrakdar and Adnan Aslan, this paper explores skepticism, atheism, and religious pluralism. I argue that not only are both thinkers “moderate,” but that they also engage this label by using their own theological interests and interpretations of al-Ghazali. Both theologians were trained in Turkish theology faculties and did significant graduate study in Europe. Their work reflects an active engagement with the western intellectual tradition. Al-Ghazali plays a crucial – but not final – role in each of their responses to modernity and the western intellectual tradition. For Bayrakdar he functions as a symbol of Muslim intellectual independence, whereas for Aslan he serves as a fundamental resource for making sense of the religious “other.” Thus, a case is presented for the increasing relevance of Turkish theological responses to debates outside Turkey.
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Deets, Stephen. "Constitutionalism and Identity in Eastern Europe: Uncovering Philosophical Fragments." Nationalities Papers 33, no. 4 (December 2005): 489–516. http://dx.doi.org/10.1080/00905990500353956.
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Despite the euphoria surrounding the 1989 revolutions, over the past 15 years voices have warned that resurgent nationalism may bring “democracy in dark times” (Isaacs, 1998; Tismaneanu, 1998; Ramet, 1997). Reflecting this fear, a stream of articles has asserted that nationalism in the East is different from the more civic nationalism of the West (Vujacic, 1996; Bunce, 2001; Schöpflin, 2003). If true, these sentiments should be reflected in the constitutions, documents that define the polity and the foundational values of the state in addition to creating the basic institutional order. Debates over religious references in the European Union constitution and the focus on constitutional change by Albanian forces in Macedonia in 2000 serve as reminders of the centrality of constitutions in contention over identity. However, as all constitutions in East Central Europe and the Balkans set out a democratic structure informed by a tangle of national and liberal ideas, they cannot be neatly divided between those which are nationalist and those which are civic, between those which respect minority rights and those which do not. In fact, what is striking about the constitutions is how they combine ideas of liberal individualism, strong democracy, and pluralism.