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- Recognizing and tolerating the religious diversity of a society or country, promoting freedom of religion, and defining secularism as neutrality (of the state or non-sectarian institution) on issues of religion as opposed to opposition of religion in the public square, and promoting friendly separation of religion and state as opposed to hostile separation or Antitheism.
- Any of several forms of religious inclusivism. One such worldview holds that one's own religion is not the sole and exclusive source of truth, and thus acknowledges that at least some truths and true values exist in other religions. Another concept is that two or more religions with mutually exclusive truth claims are equally valid; this may be considered a form of either toleration (a concept that arose as a result of the European wars of religion) or moral relativism. Perennialism (based on the concept of philosophia perennis) or Traditionalism is the understanding that the exclusive claims of different religions turn out, upon closer examination, to be variations of universal truths that have been taught since time immemorial.
- Sometimes as a synonym for ecumenism, i.e., the promotion of some level of unity, co-operation, and improved understanding between different religions or different denominations within a single religion.
- As a term for the condition of harmonious co-existence between adherents of different religions or religious denominations.
- As a social norm and not merely a synonym for religious diversity.
Definition and scopesEdit
Religious pluralism, to paraphrase the title of a recent academic work, goes beyond mere toleration. Chris Beneke, in Beyond Toleration: The Religious Origins of American Pluralism, explains the difference between religious tolerance and religious pluralism by pointing to the situation in the late 18th century United States. By the 1730s, in most colonies religious minorities had obtained what contemporaries called religious toleration: "The policy of toleration relieved religious minorities of some physical punishments and some financial burdens, but it did not make them free from the indignities of prejudice and exclusion. Nor did it make them equal. Those 'tolerated' could still be barred from civil offices, military positions, and university posts." In short, religious toleration is only the absence of religious persecution, and does not necessarily preclude religious discrimination. However, in the following decades something extraordinary happened in the Thirteen Colonies, at least if one views the events from "a late eighteenth-century perspective". Gradually the colonial governments expanded the policy of religious toleration, but then, between the 1760s and the 1780s, they replaced it with "something that is usually called religious liberty". Mark Silka, in "Defining Religious Pluralism in America: A Regional Analysis", states that Religious pluralism "enables a country made up of people of different faiths to exist without sectarian warfare or the persecution of religious minorities. Understood differently in different times and places, it is a cultural construct that embodies some shared conception of how a country's various religious communities relate to each other and to the larger nation whole."
Religious pluralism can be defined as "respecting the otherness of others". Freedom of religion encompasses all religions acting within the law in a particular region. Exclusivist religions teach that theirs is the only way to salvation and to religious truth, and some of them would even argue that it is necessary to suppress the falsehoods taught by other religions. Some Protestant sects argue fiercely against Roman Catholicism, and fundamentalist Christians of all kinds teach that religious practices like those of Paganism and witchcraft are pernicious. This was a common historical attitude prior to the Enlightenment, and has appeared as governmental policy into the present day under systems like Afghanistan's Taliban regime, which destroyed the ancient Buddhas of Bamyan. Of course, many religious communities have long been engaged in building peace, justice, and development themselves, and the emergence of the secular peacemaking field has led religious communities to systematize and institutionalize their own peacebuilding and interfaith work. The Catholic Church has worked in development and poverty reduction, human rights, solidarity, and peace, and after World War II, it began to develop specific tools and apply conflict transformation practices.
Giving one religion or denomination special rights that are denied to others can weaken religious pluralism. This situation was observed in Europe through the Lateran Treaty and Church of England. In modern era, many Islamic countries have laws that criminalize the act of leaving Islam to someone born in Muslim family, forbid entry to non-Muslims into Mosques, and forbid construction of Church, Synagogue or Temples inside their countries.
Relativism, the belief that all religions are equal in their value and that none of the religions give access to absolute truth, is an extreme form of inclusivism. Likewise, syncretism, the attempt to take over creeds of practices from other religions or even to blend practices or creeds from different religions into one new faith is an extreme form of inter-religious dialogue. Syncretism must not be confused with ecumenism, the attempt to bring closer and eventually reunite different denominations of one religion that have a common origin but were separated by a schism.
German philosophers of religion Ludwig Feuerbach and Ernst Troeltsch concluded that Asian religious traditions, in particular Hinduism and Buddhism, were the earliest proponents of religious pluralism and granting of freedom to the individuals to choose their own faith and develop a personal religious construct within it (see also Relationship between Buddhism and Hinduism); Jainism, another ancient Indian religion, as well as Daoism have also always been inclusively flexible and have long favored religious pluralism for those who disagree with their religious viewpoints. The Age of Enlightenment in Europe triggered a sweeping transformation about religion after the French Revolution (liberalism, democracy, civil and political rights, freedom of thought, separation of Church and State, secularization), with rising acceptance of religious pluralism and decline of Christianity. According to Chad Meister, these pluralist trends in the Western thought, particularly since the 18th century, brought mainstream Christianity and Judaism closer to the Asian traditions of philosophical pluralism and religious tolerance.
Bahá'u'lláh, founder of Baháʼí Faith, a religion that developed in Persia, having roots in Islam, urged the elimination of religious intolerance. He taught that God is one, and religion has been progressively revealed over time through Manifestations of God, the founders of religion. Bahá'u'lláh taught that Baháʼís must associate with peoples of all religions, whether this is reciprocated or not.
Baháʼís refer to this concept as Progressive revelation, meaning that each religion brings a more advanced understanding of divinity and updated social laws as mankind matures. In this view, God's word is revealed through a series of messengers: Abraham, Krishna, Moses, Buddha, Jesus, Muhammad, Báb and Bahá'u'lláh (the founder of the Baháʼí Faith) among them. According to Baháʼí writings, there will not be another messenger for many hundreds of years. . There is also a respect for the religious traditions of the native peoples of the planet who may have little other than oral traditions as a record of their religious figures.
Buddhist doctrine, fundamentally based upon minimizing or negating the suffering which arises from attachment, like its sister Indic religions, opposes exclusivism and emphasizes pluralism. This is not only encapsulated in the life story of the Buddha, who sought many gurus himself before resolving to seek Enlightenment on his own, but also in Buddhist scripture.
Katunnam kilesasîmânam atîtattâ
Sîmâtigo bâhitapâpattâ ka brâhmano.
What one person, abiding by the (philosophical) views, saying, 'This is the most excellent,' considers the highest in the world, everything different from that he says is wretched, therefore he has not overcome dispute.— Sutta Nipata, 796
The Buddha also himself stated that truth is compromised when an individual is not open to entertaining a wide array of teachings. Moreover, without a pluralist understanding, the Buddha stated that truth cannot be discovered or ascertained such that it is truly known:
If a person has faith, Bhāradvāja, he preserves truth when he says: ‘My faith is thus’; but he does not yet come to the definite conclusion: ‘Only this is true, anything else is wrong.’ In this way, Bhāradvāja, there is the preservation of truth; in this way he preserves truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth.— The Buddha, The Pali Canon, Bhikkhu Bodhi. “In the Buddha's Words: An Anthology of Discourses from the Pali Canon"
In the Lankavatara Sutra, the Buddha gave a long treatise on the idea that various expressions of Truth may seem contradictory or boundless, yet they all speak of Truth itself - emphasizing that an Enlightened One both accepts pluralism in that there are many ways to referring to Truth, but rises above it through the understanding that Truth transcends all labels.
The Blessed One replied: Objects are frequently known by different names according to different aspects that they present— the god Indra is sometimes known as Shakra, and sometimes as Purandara. These different names are sometimes used interchangeably and sometimes they are discriminated, but different objects are not to be imagined because of the different names, nor are they without individuation. The same can be said of myself as I appear in this world of patience before ignorant people and where I am known by uncounted trillions of names. They address me by different names not realizing that they are all names of the one Tathagata. Some recognize me as Tathagata, some as The Self-existent One, some as Gautama the Ascetic, some as Buddha. Then there are others who recognize me as Brahma, as Vishnu, as Ishvara; some see me as Sun, as Moon; some as a reincarnation of the ancient sages; some as one of “the ten powers”; some as Rama, some as Indra, and some as Varuna. Still there are others who speak of me as The Unborn, as Emptiness, as “Suchness,” as Truth, as Reality, as Ultimate Principle; still there are others who see me as Dharmakaya, as Nirvana, as the Eternal; some speak of me as sameness, as non-duality, as undying, as formless; some think of me as the doctrine of Buddha-causation, or of Emancipation, or of the Noble Path; and some think of me as Divine Mind and Noble Wisdom. Thus in this world and in other worlds am I known by these uncounted names, but they all see me as the moon is seen in water. Though they all honor, praise and esteem me, they do not fully understand the meaning and significance of the words they use; not having their own selfrealization of Truth they cling to the words of their canonical books, or to what has been told them, or to what they have imagined, and fail to see that the name they are using is only one of the many names of the Tathagata. In their studies they follow the mere words of the text vainly trying to gain the true meaning, instead of having confidence in the one “text” where selfconfirming Truth is revealed, that is, having confidence in the selfrealization of Noble Wisdom. (Lankavatara 12:4)
In a political sense, the earliest references to Buddhist views on religious pluralism are found in the Edicts of Emperor Ashoka:
All religions should reside everywhere, for all of them desire self-control and purity of heart. Rock Edict Nb7 (S. Dhammika)
Contact (between religions) is good. One should listen to and respect the doctrines professed by others. Beloved-of-the-Gods, King Piyadasi, desires that all should be well-learned in the good doctrines of other religions. Rock Edict Nb12 (S. Dhammika)
People from different traditions should keep their own, rather than change. However, some Tibetan may prefer Islam, so he can follow it. Some Spanish prefer Buddhism; so follow it. But think about it carefully. Don't do it for fashion. Some people start Christian, follow Islam, then Buddhism, then nothing.
In the United States I have seen people who embrace Buddhism and change their clothes! Like the New Age. They take something Hindu, something Buddhist, something, something... That is not healthy.
For individual practitioners, having one truth, one religion, is very important. Several truths, several religions, is contradictory.
I am Buddhist. Therefore, Buddhism is the only truth for me, the only religion. To my Christian friend, Christianity is the only truth, the only religion. To my Muslim friend, [Islam] is the only truth, the only religion. In the meantime, I respect and admire my Christian friend and my Muslim friend. If by unifying you mean mixing, that is impossible; useless.
Classical civilization: Greek and Roman religionsEdit
For the Romans, religion was part of the daily life. Each home had a household shrine at which prayers and libations to the family's domestic deities were offered. Neighborhood shrines and sacred places such as springs and groves dotted the city. The Roman calendar was structured around religious observances; in the Imperial Era, as many as 135 days of the year were devoted to religious festivals and games (ludi). Women, slaves, and children all participated in a range of religious activities. Some public rituals could be conducted only by women, and women formed what is perhaps Rome's most famous priesthood, the state-supported Vestal Virgins, who tended Rome's sacred hearth for centuries, until disbanded under Christian persecution and domination.
The Romans are known for the great number of deities they honored. The presence of Greeks on the Italian peninsula from the beginning of the historical period influenced Roman culture, introducing some religious practices that became as fundamental as the cult of Apollo. The Romans looked for common ground between their major gods and those of the Greeks, adapting Greek myths and iconography for Latin literature and Roman art. Etruscan religion was also a major influence, particularly on the practice of augury, since Rome had once been ruled by Etruscan kings.
Mystery religions imported from the Near East (Ptolemaic Egypt, Persia and Mesopotamia), which offered initiates salvation through a personal God and eternal life after the death, were a matter of personal choice for an individual, practiced in addition to carrying on one's family rites and participating in public religion. The mysteries, however, involved exclusive oaths and secrecy, conditions that conservative Romans viewed with suspicion as characteristic of "magic", conspiracy (coniuratio), and subversive activity. Sporadic and sometimes brutal attempts were made to suppress religionists who seemed to threaten traditional Roman morality and unity, as with the Senate's efforts to restrict the Bacchanals in 186 BC.
As the Romans extended their dominance throughout the Mediterranean world, their policy in general was to absorb the deities and cults of other peoples rather than try to eradicate them, since they believed that preserving tradition promoted social stability.
One way that Rome incorporated diverse peoples was by supporting their religious heritage, building temples to local deities that framed their theology within the hierarchy of Roman religion. Inscriptions throughout the Empire record the side-by-side worship of local and Roman deities, including dedications made by Romans to local Gods. By the height of the Empire, numerous international deities were cultivated at Rome and had been carried to even the most remote provinces (among them Cybele, Isis, Osiris, Serapis, Epona), and Gods of solar monism such as Mithras and Sol Invictus, found as far north as Roman Britain. Because Romans had never been obligated to cultivate one deity or one cult only, religious tolerance was not an issue in the sense that it is for competing monotheistic religions. The monotheistic rigor of Judaism posed difficulties for Roman policy that led at times to compromise and the granting of special exemptions, but sometimes to intractable conflict.
Some Christians have argued that religious pluralism is an invalid or self-contradictory concept.
Maximal forms of religious pluralism claim that all religions are equally true, or that one religion can be true for some and another for others. Most Christians hold this idea to be logically impossible from the Principle of contradiction. The two largest Christian branches, the Catholic Church and the Eastern Orthodox Church, both claim to be the "one true church" and that "outside the true Church there is no salvation"; Protestantism however, which has many different denominations, has no consistent doctrine in this regard, and has a variety of different positions regarding religious pluralism.
Other Christians have held that there can be truth value and salvific value in other faith traditions. John Macquarrie, described in the Handbook of Anglican Theologians (1998) as "unquestionably Anglicanism's most distinguished systematic theologian in the second half of the twentieth century", wrote that "there should be an end to proselytizing but that equally there should be no syncretism of the kind typified by the Baháʼí movement" (p. 2). In discussing 9 founders of major faith traditions (Moses, Zoroaster, Lao-zu, Buddha, Confucius, Socrates, Krishna, Jesus, and Muhammad), which he called "mediators between the human and the divine", Macquarrie wrote that:
I do not deny for a moment that the truth of God has reached others through other channels - indeed, I hope and pray that it has. So while I have a special attachment to one mediator, I have respect for them all. (p. 12)
Classical Christian viewsEdit
Before the Great Schism, mainstream Christianity confessed "one holy catholic and apostolic church", in the words of the Nicene Creed. Roman Catholics, Orthodox Christians, Episcopalians and most Protestant Christian denominations still maintain this belief. Furthermore, the Catholic Church makes the claim that it alone is the one and only true Church founded by Jesus Christ, but the Eastern Orthodox and Oriental Orthodox Churches also make this claim in respect to themselves.
Church unity for these groups, as in the past, is something very visible and tangible, and schism was just as serious an offense as heresy. Following the Great Schism, Roman Catholicism sees and recognizes the Orthodox Sacraments as valid but illicit and without canonical jurisdiction. Eastern Orthodoxy does not have the concept of "validity" when applied to Sacraments, but it considers the form of Roman Catholic Sacraments to be acceptable, and there is some recognition of Catholic sacraments among some, but not all, Orthodox. Both generally mutually regard each other as "heterodox" and "schismatic", while continuing to recognize each other as Christian, at least secundum quid. (See ecumenicism).
Modern Christian viewsEdit
Some other Protestants hold that only believers who believe in certain fundamental doctrines know the true pathway to salvation. The core of this doctrine is that Jesus Christ was a perfect man, is the Son of God and that he died and rose again for the wrongdoing of those who will accept the gift of salvation. They continue to believe in "one" church, an "invisible church" which encompasses different types of Christians in different sects and denominations, believing in certain issues they deem fundamental, while disunited on a variety of doctrines they deem non-fundamental. Some evangelical Protestants are doubtful if Roman Catholics or Eastern Orthodox can possibly be members of this "invisible church", and usually they reject religious (typically restorationist) movements rooted in 19th century American Christianity, such as Mormonism, Christian Science, or Jehovah's Witnesses as not distinctly Christian.
The Catholic Church, unlike some Protestant denominations, affirms "developmental theology," understood to mean that the "Holy Spirit, in and through the evolving and often confused circumstances of concrete history, is gradually bringing the Church to an ever more mature understanding of the deposit of faith (the saving truths entrusted by Jesus Christ to the Apostles--these as such cannot be changed or added to). The Church comes to recognize baptism of desire quite early in its history. Later, the Church realizes that Romans 2:14-16, for example, allows for the salvation of non-Christians who do not have unobstructed exposure to Christian teachings: "When Gentiles who have not the law do by nature what the law requires . . . . They show that what the law requires is written on their hearts . . . . Various forms of "implicit faith" come to hold standing, until at Vatican Council II, the Church declares: "Nor shall divine providence deny the assistance necessary for salvation to those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not without grace, strive to lead a good life" (#16). Vatican Council II in its Declaration Nostra aetate addresses the non-Christian religions with respect and appreciation, affirming the goodness found in them. Since Vatican Council II, Catholic dialogists in particular are working out the implications of John Paul II's statement, in Redemptor hominis #6 that Christians should recognize "the Holy Spirit operating outside the visible confines of the Mystical Body of Christ." Among these dialogists, Robert Magliola, an affiliate of the Italian community "Vangelo e Zen" ("The Gospel and Zen"), Desio and Milano, Italy, who taught in predominantly Buddhist cultures for years, and practiced Buddhist-Catholic dialogue there and in the West, and who is widely published in this dialogue, argues the following:
If God has willed that all persons be saved (see Catechism of the Catholic Church #851, quoting 1 Tim. 2:4) but has not sent the opportunity of Christian conversion to all, how can we not conclude that God wills those good Buddhists in this latter category to live, flourish, and die as good Buddhists? That God in His providence--at least for now--wants Buddhism to be the setting for millions of good and noble people in the world? (This does not mean that Catholics should not witness to the Catholic faith or even--on the proper occasions and in a courteous way--consider it their duty to preach Catholicism to Buddhists, and to teach it mightily. But it does mean that Catholics would do well to remember that God alone sends the grace of conversion when and to whom He wills.)
Hinduism is naturally pluralistic as it "acknowledges different forms and representations of the divine, all understood in their relation to the supreme being, Brahman." Historians argue that the differentiations between the various Indic religions of the subcontinent were blurred before their specific codification and separation during British efforts to catalog different Indic philosophies. Moreover, Hinduism itself is the oldest major religion, explaining a relative lack of antipathy towards specifiable religious traditions - and so the Hindu religion has no theological difficulties in accepting degrees of truth in other religions. . From a Vedantic perspective, Swami Bhaskarananda argues that Hinduism emphasizes that everyone actually worships the same God, whether one knows it or not. In the 8th sutra of the Pratyabhijñahrdyam, the Indian philosopher Ksemaraja says that all the siddhantas or theses of all the darsanas (schools of thought) are just the different aspects of the one Atman. It being all-pervading and all-inclusive, from matter to consciousness to nothingness, all are its aspects or its different roles - and so the problem occurs when one sticks to only one or some aspects. Therefore, it is claimed that the Advaitha Vedanta philosophy, a widely held view of many Hindus who follow Sanatana Dharma), encompasses pluralism.[clarification needed]. Other, lesser-known philosophers have strived to encompass Indic philosophies under traditions other than Advaita, including the Indian philosopher Vijñabhikshu. Thus, the culture of open boundaries and continuous interaction and synthesis between all schools of thought is a very important aspect in understanding Hinduism and its fundamental nature of plurality.
एकं सद्विप्रा बहुधा वदन्ति
ékam sat vipra bahudā vadanti
Truth is One, though the sages know it variously— Rig Veda, 1.164.46
The Rig Veda also envisions an ideal world where a diverse collective speaks together to focus upon an idea that pervades all:
saṃ ghachadhvaṃ saṃ vadadhvaṃ saṃ vo manāṃsi jānatām
devā bhāghaṃ yathā pūrve saṃjānānā upāsate samāno mantraḥ samitiḥ samānī samānaṃ manaḥ saha cittameṣām samānaṃ mantramabhi maṇtraye vaḥ samānena vohaviṣā juhomi samānī va ākūtiḥ samānā hṛdayāni vaḥ samānamastu vomano yathā vaḥ susahāsati
Assemble, speak together: let your minds be all of one accord, as ancient Gods unanimous sit down to their appointed share.
The place is common, common the assembly, common the mind, so be their thought united.
A common purpose do I lay before you, and worship with your general oblation.
One and the same be your resolve, and be your minds of one accord. United be the thoughts of all that all may happily agree.— Rig Veda, 1.191.2-4
The Uddhava Gita is explicit that those interested in spirituality should learn the perspectives of a diverse group of proficient practitioners rather than a singular one who espouses a specific doctrine:
Though the Absolute Truth is One, various sages and scriptures have described Him in many different ways. For this reason, an aspiring spiritual practitioner would do well to learn the perspectives of numerous spiritual masters, rather than just hearing from one.— Uddhava Gita, 3:21
Conversely, the Bhagavad Gita warns against exclusivism:
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्
But that which clings blindly to one idea as if it were all, without logic, truth or insight, that has its origin in Darkness.— Bhagavad Gita, 18:22
It also affirms Truth in a variety of spiritual practices:
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः
ye yathā māṃ prapadyante tāṃs tathāiva bhajāmyaham mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ.
As people approach me, so I receive them. All paths lead to Me.— Bhagavad Gita, 4:11
The primary sources that guide Islam, namely Quran and hadiths, promote the fundamental right to practice an individual's belief, even though it may be a false belief. The acceptability of religious pluralism within Islam remains a topic of active debate, however the vast majority of Islamic scholars and historical evidences reveal Islam's commitment to no coercion in religion, supporting pluralism in the context of relative toleration. Hamed Kazemzadeh, a pluralist orientalist argues that cultural absolutism of ours is, of course, today under heavy pressure, a double pressure of defining and semi-bankrupt imperialism and surprisingly strong counter assertive challenge that changed the mentality of Muslims to have a pluralist identity. Then he highlights the policy method of Islam Messenger in the early Islamic civilization toward other religions.
In several Surah, Quran asks Muslims to remain steadfast with Islam, and not yield to the vain desires of other religions and unbelievers. These verses have been interpreted to imply pluralism in religions. For example, Surah Al-Ma'idah verses 47 through 49 state:
Let the people of the Gospel judge by what Allah hath revealed therein. If any do fail to judge by the light of what Allah hath revealed, they are no better than those who rebel. To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but His plan is to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute; And this (He commands): Judge thou between them by what Allah hath revealed, and follow not their vain desires, but beware of them lest they beguile thee from any of that (teaching) which Allah hath sent down to thee. And if they turn away, be assured that for some of their crime it is Allah's purpose to punish them. And truly most men are rebellious. (Quran 5:47–49)
Surah Al-Ankabut verse 45 through 47 state:
Recite what is sent of the Book by inspiration to thee, and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest thing in life without doubt. And Allah knows the deeds that ye do. And dispute ye not with the People of the Book, except with means better than mere disputation, unless it be with those of them who inflict wrong (and injury): but say, "We believe in the revelation which has come down to us and in that which came down to you; Our Allah and your Allah is one; and it is to Him we bow in Islam." And thus it is that We have sent down the Book to thee. So the People of the Book believe therein, as also do some of these pagan Arabs: and none but Unbelievers reject our signs. (Quran 29:45–47)
Surah Al-E-Imran verses 62 through 66 state:
This is the true account: There is no god except Allah; and Allah-He is indeed the Exalted in Power, the Wise. But if they turn back, Allah hath full knowledge of those who do mischief. Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we at least are Muslims bowing to Allah's Will. Ye People of the Book! Why dispute ye about Abraham, when the Law and the Gospel Were not revealed Till after him? Have ye no understanding? Ah! Ye are those who fell to disputing even in matters of which ye had some knowledge! but why dispute ye in matters of which ye have no knowledge? It is Allah Who knows, and ye who know not! (Quran 3:62–66)
Surah Al-Kafiroon verse 1 through 6 state:
Say : O ye that reject Faith! I worship not that which ye worship, nor will ye worship that which I worship. And I will not worship that which ye have been wont to worship, nor will ye worship that which I worship. To you be your Way, and to me mine. (Quran 109:1–6)
Several verses of the Quran state that Islam rejects religious pluralism. For example, Surah Al-Tawba verse 1 through 5 seems to command the Muslim to slay the pagans (with verse 9.5 called the 'sword verse'):
A (declaration) of immunity from Allah and His Messenger, to those of the Pagans with whom ye have contracted mutual alliances:- Go ye, then, for four months, backwards and forwards, (as ye will), throughout the land, but know ye that ye cannot frustrate Allah (by your falsehood) but that Allah will cover with shame those who reject Him. And an announcement from Allah and His Messenger, to the people (assembled) on the day of the Great Pilgrimage,- that Allah and His Messenger dissolve (treaty) obligations with the Pagans. If then, ye repent, it were best for you; but if ye turn away, know ye that ye cannot frustrate Allah. And proclaim a grievous penalty to those who reject Faith. But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, seize them, beleaguer them, and lie in wait for them in every stratagem of war; but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful. (Quran 9:1–5)
However, this verse has been explained.
. Hostilities were frozen for a three-month period during which the Arabs pledged not to wage war. Prophet Muhammad was inspired to use this period to encourage the combatants to join the Muslim ranks or, if they chose, to leave the area that was under Muslims rule; however, if they were to resume hostilities, then the Muslims would fight back until victorious. One is inspired to note that even in this context of war, the verse concludes by emphasizing the divine attributes of mercy and forgiveness. To minimize hostilities, the Qur'an ordered Muslims to grant asylum to anyone, even an enemy, who sought refuge. Asylum would be granted according to the customs of chivalry; the person would be told the message of the Qur'an but not coerced into accepting that message. Thereafter, he or she would be escorted to safety regardless of his or her religion. (9:6).
Bernard Lewis presents some of his conclusions about Islamic culture, Shari'a law, jihad, and the modern day phenomenon of terrorism in his text, Islam: The Religion and the People. He writes of jihad as a distinct "religious obligation", but suggests that "it is a pity" that people engaging in terrorist activities are not more aware of their own religion:
Muslim fighters are commanded not to kill women, children, or the aged unless they attack first; not to torture or otherwise ill-treat prisoners; to give fair warning of the opening of hostilities or their resumption after a truce; and to honor agreements. ... At no time did the classical jurists offer any approval or legitimacy to what we nowadays call terrorism. Nor indeed is there any evidence of the use of terrorism as it is practiced nowadays."
In Surah Al-Tawba, verse 29 demands Muslims to fight all those who do not believe in Islam, including Christians and Jews (People of the Book), until they pay the Jizya, a tax, with willing submission.
Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, even if they are of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. (Quran 9:29)
Some people have concluded from verse 9:29, that Muslims are commanded to attack all non-Muslims until they pay money, but Shaykh Jalal Abualrub writes:
These Ayat (Quranic verses) stress the necessity of fighting against the People of the Scripture, but under what conditions? We previously established the fact that the Islamic State is not permitted to attack non-Muslims who are not hostile to Islam, who do not oppress Muslims, or try to convert Muslims by force from their religion, or expel them from their lands, or wage war against them, or prepare for attacks against them. If any of these offenses occurs, however, Muslims are permitted to defend themselves and protect their religion. Muslims are not permitted to attack non-Muslims who signed peace pacts with them, or non-Muslims who live under the protection of the Islamic State.— Abualrub, Holy Wars, Crusades, Jihad
In Surah Al-Nisa, verse 89 has been misquoted to seem that it says to slay the apostates. In actuality, it only commands Muslims to fight those who practice oppression or persecution, or attack the Muslims.
Why should ye be divided into two parties about the Hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the Way? For those whom Allah hath thrown out of the Way, never shalt thou find the Way. They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): so take not friends from their ranks until they forsake the domain of evil in the way of God (from what is forbidden). But if they revert to [open] enmity, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks. Except those who join a group between whom and you there is a treaty (Of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If God had pleased, He could have given them power over you, and they would have fought you: therefore if they withdraw from you but fight you not, and (instead) send you (guarantees of) peace, then God hath opened no way for you (to war against them). Others you will find that wish to gain your confidence as well as that of their people: every time they are sent back to temptation, they succumb thereto; if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them; in their case We have provided you with a clear argument against them (Quran 4:88–91)
The Sufis were practitioners of the esoteric mystic traditions within an Islam at a certain point. Sufism is defined by the Sufi master or Pir (Sufism) or fakeer or Wali in the language of the people by dancing and singing and incorporating various philosophies, theologies, ideologies and religions together (e.g., Christianity, Judaism, Paganism, Platonism, Zoroastrianism, Buddhism, Hinduism, Sikhism and so forth with time). Famous Sufi masters are Rumi, Shadhili, Sheikh Farid, Bulleh Shah, Shah Hussain, Shams Tabrizi, Waris Shah, al-Ghazali, Mian Mir, Attar of Nishapur, Amir Khusrow, Salim Chishti. See many more famous Sufis at the List of Sufis. The Sufis were considered by many to have divine revelations with messages of peace, tolerance, equality, pluralism, love for all and hate for no one, humanitarians, philosophers, psychologists and much more. Many had the teaching if you want to change the world, change yourself and you will change the whole world. The views of the Sufi poets, philosophers and theologians have inspired multiple forms of modern-day academia as well as philosophers of other religions. See also Blind men and an elephant. But undoubtedly, the most influential Sufi scholar to have embraced the world is Jalaluddin Muhammad Rumi. He was born in 1207 AD in a northern province of Afghanistan, however, he later had to seek refuge in Turkey following the invasion of Afghanistan by Mongols. Rumi, through his poetry and teachings, propagated inter-faith harmony like none other. He served as a uniting figure for people of different faiths and his followers included Muslims, Christians and Jews. Even today, Rumi's popularity does not cease to exist within the Sufi Muslim community and his message of peace and harmony transcends religious and geographical boundaries.
I looked for God. I went to a temple, and I didn't find him there. Then I went to a church, and I didn't find him there. And then I went to a mosque, and I didn't find him there. And then finally I looked in my heart, and there he was.
Rumi also says:
How many paths are there to God? There are as many paths to God as there are souls on the Earth.
Rumi also says:
A true Lover doesn't follow any one religion, be sure of that. Since in the religion of Love, there is no irreverence or faith. When in Love, body, mind, heart and soul don't even exist. Become this, fall in Love, and you will not be separated again.
Ahmadis recognize many founders of world religions to be from God, who all brought teaching and guidance from God to all peoples. According to the Ahmadiyya understanding of the Quran, every nation in the history of mankind has been sent a prophet, as the Quran states: And there is a guide for every people. Though the Quran mentions only 24 prophets, the founder of Islam, Muhammad states that the world has seen 124,000 prophets. Thus other than the prophets mentioned in the Quran, Ahmadis, with support from theological study also recognize Buddha, Krishna, founders of Chinese religions to be divinely appointed individuals.
The Second Khalifatul Maish of the Ahmadiyya Muslim Community writes: "According to this teaching there has not been a single people at any time in history or anywhere in the world who have not had a warner from God, a teacher, a prophet. According to the Quran there have been prophets at all times and in all countries. India, China, Russia, Afghanistan, parts of Africa, Europe, America—all had prophets according to the theory of divine guidance taught by the Quran. When, therefore, Muslims hear about prophets of other peoples or other countries, they do not deny them. They do not brand them as liars. Muslims believe that other peoples have had their teachers. If other peoples have had prophets, books, and laws, these constitute no difficulty for Islam."
Mirza Ghulam Ahmad, founder of the Ahmadiyya Muslim Community wrote in his book A Message of Peace: "Our God has never discriminated between one people and another. This is illustrated by the fact that all the potentials and capabilities (Prophets) which have been granted to the Aryans (Hindus) have also been granted to the races inhabiting Arabia, Persia, Syria, China, Japan, Europe and America."
In modern practiceEdit
Religious pluralism is a contested issue in modern Islamic countries. Twenty three (23) Islamic countries have laws, as of 2014, which make it a crime, punishable with death penalty or prison, for a Muslim, by birth or conversion, to leave Islam or convert to another religion. In Muslim countries such as Algeria, it is illegal to preach, persuade or attempt to convert a Muslim to another religion. Saudi Arabia and several Islamic nations have strict laws against the construction of Christian churches, Jewish synagogues, Hindu temples and Buddhist stupas anywhere inside the country, by anyone including minorities working there. Brunei in southeast Asia adopted Sharia law in 2013 that prescribes a death penalty for any Muslim who converts from Islam to another religion. Other Islamic scholars state Sharia does not allow non-Muslim minorities to enjoy religious freedoms in a Muslim-majority nation, but other scholars disagree.
Anekāntavāda, the principle of relative pluralism, is one of the basic principles of Jainism. In this view, the truth or the reality is perceived differently from different points of view, and no single point of view is the complete truth. Jain doctrine states that an object has infinite modes of existence and qualities and they cannot be completely perceived in all its aspects and manifestations, due to inherent limitations of the humans. Only the Kevalins—the omniscient beings—can comprehend the object in all its aspects and manifestations, and all others are capable of knowing only a part of it. Consequently, no one view can claim to represent the absolute truth—only relative truths. Jains compare all attempts to proclaim absolute truth with andhgajnyaya or the "maxim of the blind men and elephant", wherein all the blind men claimed to explain the true appearance of the elephant, but could only partly succeed due to their narrow perspective. For Jains, the problem with the blind men is not that they claim to explain the true appearance of the elephant; the problem is doing so to the exclusion of all other claims. Since absolute truth is many-sided, embracing any truth to the exclusion of others is to commit the error of ekānta (one-sidedness). Openness to the truths of others is one way in which Jainism embodies religious pluralism.
The Sikh gurus have propagated the message of "many paths" leading to the one God and ultimate salvation for all souls who treading on the path of righteousness. They have supported the view that proponents of all faiths, by doing good and virtuous deeds and by remembering the Lord, can certainly achieve salvation. Sikhs are told to accept all leading faiths as possible vehicles for attaining spiritual enlightenment, provided the faithful study, ponder and practice the teachings of their prophets and leaders. Sikhism had many interactions with Sufism as well as Hinduism, influenced them and was influenced by them.
Do not say that the Vedas, the Bible and the Koran are false. Those who do not contemplate them are false.— Guru Granth Sahib page 1350
As well as:
Some call the Lord "Ram, Ram", and some "Khuda". Some serve Him as "Gusain", others as "Allah". He is the Cause of causes, and Generous. He showers His Grace and Mercy upon us. Some pilgrims bathe at sacred shrines, others go on Hajj to Mecca. Some do devotional worship, whilst others bow their heads in prayer. Some read the Vedas, and some the Koran. Some wear blue robes, and some wear white. Some call themselves Muslim, and some call themselves Hindu. Some yearn for paradise, and others long for heaven. Says Nanak, one who realizes the Hukam of God's Will, knows the secrets of his Lord Master. (Sri Guru Granth Sahib Page:885)
One who recognizes that all spiritual paths lead to the One shall be emancipated. One who speaks lies shall fall into hell and burn. In all the world, the most blessed and sanctified are those who remain absorbed in Truth. (SGGS Ang 142)
The seconds, minutes, and hours, days, weeks and months and various seasons originate from One Sun; O nanak, in just the same way, the many forms originate from the Creator. (Guru Granth Sahib page 12,13)
The Guru Granth Sahib also says that Bhagat Namdev and Bhagat Kabir, who were both believed to be Hindus, both attained salvation though they were born before Sikhism took root and were clearly not Sikhs. This highlights and reinforces the Guru's saying that "peoples of other faiths" can join with God as true and also at the same time signify that Sikhism is not the exclusive path for liberation.
Additionally the Guru Granth Sahib says:
First, Allah (God) created the Light; then, by His Creative Power, He made all mortal beings. From the One Light, the entire universe welled up. So who is good, and who is bad? ||1|| 
Again, the Guru Granth Sahib Ji provides this verse:
Naam Dayv the printer, and Kabeer the weaver, obtained salvation through the Perfect Guru. Those who know God and recognize His Shabad ("word") lose their ego and class consciousness. (Guru Granth Sahib page 67)
Most of the 15 Sikh Bhagats who are mentioned in their holy book were non-Sikhs and belonged to Hindu and Muslim faiths, which were the most prevalent religions of this region.
The pluralistic dialogue of Sikhism began with the founder of Sikhism Guru Nanak after becoming enlightened saying the words Na koi hindu na koi musalman - "There is no Hindu, there is no Muslim". He recognised that religious labels held no value and it is the deeds of human that will be judged in the hereafter what we call ourselves religiously holds no value.
Sikhs have been considered eager exponents of interfaith dialogue and not only accept the right of others to practice their faith but have in the past fought and laid down their lives to protect this right for others; the Martyrdom of Guru Tegh Bahadar, who on the pleas of a pandit of the Kashmiris, agreed to fight against a tyrannic Moghul Empire (that was forcing them to convert to Islam) in order that they might gain the freedom to practice their religion, which differed from his own.
Religious pluralism and human service professionsEdit
The concept of religious pluralism is also relevant to human service professions, such as psychology and social work, as well as medicine and nursing, in which trained professionals may interact with clients from diverse faith traditions. For example, psychologist Kenneth Pargament has described four possible stances toward client religious and spiritual beliefs, which he called rejectionist, exclusivist, constructivist, and pluralist. Unlike the constructivist stance, the pluralist stance:
...recognizes the existence of a religious or spiritual absolute reality but allows for multiple interpretations and paths toward it. In contrast to the exclusivist who maintains that there is a single path "up the mountain of God," the pluralist recognizes many paths as valid. Although both the exclusivist and the pluralist may agree on the existence of religious or spiritual reality, the pluralist recognizes that this reality is expressed in different cultures and by different people in different ways. Because humans are mortal and limited, a single human religious system cannot encompass all of the religious or spiritual absolute reality.... (p. 167)
Importantly, "the pluralistic therapist can hold personal religious beliefs while appreciating those of a client with different religious beliefs. The pluralist recognizes that religious value differences can and will exist between counselors and clients without adversely affecting therapy" (p. 168). The stances implied by these four helping orientations on several key issues, such as "should religious issues be discussed in counseling?", have also been presented in tabular form (p. 362, Table 12.1).
The profession of chaplaincy, a religious profession, must also deal with issues of pluralism and the relevance of a pluralistic stance. For example, Friberg (2001) argues: "With growing populations of immigrants and adherents of religions not previously seen in significant numbers in North America, spiritual care must take religion and diversity seriously. Utmost respect for the residents' spiritual and religious histories and orientations is imperative" (p. 182).
- Category:Catholic ecumenical and interfaith relations
- Comparative religion
- Freedom of religion
- Gamaliel's principle
- Global Centre for Pluralism
- Interreligious organization
- Institute for Interreligious Dialogue
- Multifaith space
- Perennial philosophy
- Pontifical Council for Interreligious Dialogue
- Pontifical Council for Promoting Christian Unity
- Progressive Christianity
- Projects working for peace among Israelis and Arabs
- Religious harmony in India
- Religious liberalism
- Unitarian Universalism
- United Religions Initiative
- World Council of Churches
- The New Message from God
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- "What is relativism?". CARM - The Christian Apologetics & Research Ministry. 21 January 2012.
- Chad Meister (2010), The Oxford Handbook of Religious Diversity, Oxford University Press, ISBN 978-0195340136, pp. 62-72
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- Janet Huskinson, Experiencing Rome: Culture, Identity and Power in the Roman Empire (Routledge, 2000), p. 261.
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- Defending Salvation Through Christ Alone Archived 2009-10-03 at the Wayback Machine By Jason Carlson, Christian Ministries International
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- John Macquarrie (1996). Mediators between human and divine: From Moses to Muhammad. New York: Continuum. ISBN 0-8264-1170-3
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- Robert Magliola, Facing Up to Real Doctrinal Difference: How Some Thought-Motifs from Derrida Can Nourish the Catholic-Buddhist Encounter (Angelico P., 2014), p. 116 and p. 142, where he applies the same reasoning to relations with other non-Christian religions.
- "Hinduism". Retrieved 2021-08-21.
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- "Introduction to the Study of the Holy Qur’an" by Mirza Bashir-ud-Din Mahmood Ahmad. Part 2, Argument 4 Section labeled "A Grand Conception"
- "A Message of Peace" by Mirza Ghulam Ahmad, pg. 6
- Laws Criminalizing Apostasy in Selected Jurisdictions Library of Congress, US Government (May 2014)
- Laws Criminalizing Apostasy Library of Congress (2014)
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- Jaini, Padmanabh (1998) p.91
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- Kenneth I. Pargament (1997). The psychology of religion and coping: Theory, research, practice. New York: Guilford. ISBN 978-1-57230-664-6
- Brian J. Zinnbauer & Kenneth I. Pargament (2000). Working with the sacred: Four approaches to religious and spiritual issues in counseling. Journal of Counseling & Development, v78 n2, pp162-171. ISSN 0748-9633
- Nils Friberg (2001). The role of the chaplain in spiritual care. In David O. Moberg, Aging and spirituality: spiritual dimensions of aging theory, research (p. 177-190). Routledge. ISBN 978-0-7890-0939-5 (NB: The quotation is discussing residents in nursing homes)
- Beneke, Chris (2006) Beyond Toleration: The Religious Origins of American Pluralism (New York: Oxford University Press).
- Eck, Diane (2001) A New Religious America: How a "Christian Country" Has Become the World's Most Religiously Diverse Nation (San Francisco: Harper).
- Emet Ve-Emunah: Statement of Principles of Conservative Judaism, Robert Gordis et al., Jewish Theological Seminary and the Rabbinical Assembly, 1988.
- Ashk Dahlén, Sirat al-mustaqim: One or Many? Religious Pluralism Among Muslim Intellectuals in Iran in The Blackwell Companion to Contemporary Islamic Thought, ed. Ibrahim Abu-Rabi, Oxford, 2006.
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- Albanese, Catherine, America: Religions and Religion. Belmont: WADSWORTH PUBLISHING, 1998, ISBN 0-534-50457-4
- Wrogemann, Henning (2019). A Theology of Interreligious Relations. Downer's Grove, Illinois: Intervarsity Press. ISBN 978-0-8308-5099-0
|Wikimedia Commons has media related to Religious pluralism.|
- Global Centre for Pluralism
- Council on Foreign Relations Religion and Foreign Policy Initiative
- The Pluralism Project: Researching Religious Diversity in the United States
- A New Religious America: Managing Religious Diversity in a Democracy: Challenges and Prospects for the 21st Century by Diana Eck, retrieved 2009-07-16.
- The Journal of Inter-Religious Dialogue
- Elijah Interfaith Institute: Inter Religious Dialogue
- "Religious pluralism". Internet Encyclopedia of Philosophy.
- Nostra Aetate: Declaration on the Relation of the Catholic Church to Non-Christian Religions
- World Council of Churches Bibliography of Works on Religious Pluralism
- Big Picture TV Video of Ela Gandhi, granddaughter of Mahatma Gandhi, talking about religious pluralism
- Islam and Religious Pluralism by Ayatullah Murtadha Mutahhari
- Spiritual Education Lesson Plans for Children