Religious Pluralism - Wikipedia, The Free Encyclopedia

7/28/2019 Religious Pluralism - Wikipedia, The Free Encyclopedia

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Catholic church, Mosque and

Serbian Orthodox Church in

Bosanska Krupa

From Wikipedia, the free encyclopedia

Religious pluralism is an attitude or policy regarding the diversity ofreligious belief systems co-existing in society. It can indicate one ormore of the following:

As the name of the worldview according to which one's religion isnot the sole and exclusive source of truth, and thus theacknowledgement that at least some truths and true values exist inother religions.As acceptance of the concept that two or more religions withmutually exclusive truth claims are equally valid. This may beconsidered a form of either toleration (a concept that arose as aresult of the European wars of religion) or moral relativism.The understanding that the exclusive claims of different religionsturn out, upon closer examination, to be variations of universal

truths that have been taught since time immemorial. This is calledPerennialism (based on the conceptofphilosophia perennis) or Traditionalism.Sometimes as a synonym for ecumenism, i.e., the promotion of some level of unity, co-operation, andimproved understanding between different religions or different denominations within a single religion.As term for the condition of harmonious co-existence between adherents of different religions orreligious denominations.

As a social norm and not merely a synonym for religious diversity.[1]

1 Definition and scope1.1 Interfaith dialogue1.2 Conditions for the existence of religious pluralism

2 History of religious pluralism3 Inter-religious pluralism

3.1 Bah' views3.2 Buddhist views3.3 Classical Greek and Roman pagan views3.4 Christian views

3.5 Hindu views3.6 Islamic views3.6.1 Sufism views3.6.2 Ahmadiyya views

3.7 Jain views3.8 Jewish views3.9 Sikh views

4 Intra-religious pluralism4.1 Christian views

4.1.1 Classical Christian views4.1.2 Modern Christian views

4.2 Jewish views5 Religious pluralism and human service professions6 See also7 References

gious pluralism - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Religious_pluralis

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Temple of All Religions in Kazan,

Russia

Congress of Parliament of the World's Religions,

Chicago, 1893

7.1 Works cited8 Further reading9 External links

9.1 Buddhism9.2 Christianity9.3 Hinduism9.4 Islam

9.5 Judaism

Religious pluralism, to paraphrase the title of a recent academicwork, goes beyond mere toleration. Chris Beneke, inBeyondToleration: The Religious Origins of American Pluralism, explainsthe difference between religious tolerance and religious pluralism by

pointing to the situation in the late 18th century United States. By the1730s, in most colonies religious minorities had obtained what

contemporaries called religious toleration:[2] "The policy of tolerationrelieved religious minorities of some physical punishments and somefinancial burdens, but it did not make them free from the indignitiesof prejudice and exclusion. Nor did it make them equal. Those'tolerated' could still be barred from civil offices, military positions,

and university posts."[2] In short, religious toleration isonly the absence of religious persecution, and does notnecessarily preclude religious discrimination. However,in the following decades something extraordinaryhappened in the Thirteen Colonies, at least if one viewsthe events from "a late eighteenth-century

perspective".[3] Gradually the colonial governmentsexpanded the policy of religious toleration, but then,

between the 1760s and the 1780s, they replaced it with

"something that is usually called religious liberty".[2]

Mark Silka, in "Defining Religious Pluralism in America:A Regional Analysis", states that Religious pluralism "enables a country made up of people of differentfaiths to exist without sectarian warfare or the persecution of religious minorities. Understood differently indifferent 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." [1]

Religious pluralism can be defined as "respecting the otherness of others" and accepting the givenuniqueness endowed to each one of us.

Interfaith dialogue

Main article: Interfaith

Religious pluralism is sometimes used as a synonym for interfaith dialogue. Interfaith dialogue refers to

dialogue between members of different religions for the goal of reducing conflicts between their religionsand to achieve agreed upon mutually desirable goals. Inter-religious dialogue is difficult if the partners adopta position of particularism, i.e. if they only care about the concerns of their own group, but is favored by theopposite attitude of universalism, where care is taken for the concerns of others. Interfaith dialogue is easier


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The cross of the war memorial and a

menorah for Hanukkah exist in

Oxford.

if a religion's adherents have some form of inclusivism, the belief thatpeople in other religions may also have a way to salvation, eventhough the fullness of salvation can be achieved only in ones ownreligion. Conversely, believers with an exclusivist mindset will rathertend to proselytize followers of other religions, than seek anopen-ended dialogue with them.

Conditions for the existence of religious pluralism

Main article: Religious tolerance

Freedom of religion encompasses all religions acting within the law ina particular region, whether or not an individual religion accepts thatother religions are legitimate or that freedom of religious choice andreligious plurality in general are good things. Exclusivist religionsteach that theirs is the only way to salvation and to religious truth,and some of them would even argue that it is necessary to suppressthe falsehoods taught by other religions. Some Protestant sects argue

fiercely against Roman Catholicism, and fundamentalist Christians ofall kinds teach that religious practices like those of paganism andwitchcraft are pernicious. This was a common historical attitude priorto the Enlightenment, and has appeared as governmental policy intothe present day under systems like Afghanistan's Taliban regime,which destroyed the ancient Buddhas of Bamyan.

Many religious believers believe that religious pluralism should entail not competition but cooperation, andargue that societal and theological change is necessary to overcome religious differences between differentreligions, and denominational conflicts within the same religion. For most religious traditions, this attitude is

essentially based on a non-literal view of one's religious traditions, hence allowing for respect to beengendered between different traditions on fundamental principles rather than more marginal issues. It isperhaps summarized as an attitude which rejects focus on immaterial differences, and instead gives respectto those beliefs held in common.

Giving one religion or denomination special rights that are denied to others can weaken religious pluralism.This situation obtains in certain European countries, where Roman Catholicism or regional forms ofProtestantism have special status. For example see the entries on the Lateran Treaty and Church of England.

Relativism, the belief that all religions are equal in their value and that none of the religions gives access to

absolute truth, is an extreme form of inclusivism.[4] 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 faithis an extreme form of inter-religious dialogue. Syncretism must not be confused with ecumenism, the attemptto bring closer and eventually reunite different denominations of one religion that have a common origin butwere separated by a schism.

Religious freedom did not exist at all in many Communist countries such as Albania and the Stalinist SovietUnion, where the state prevented the public expression of religious belief and even persecuted some or allreligions. This situation persists still today in North Korea, and to some extent in China and Vietnam.

Main article: History of religious pluralism

Cultural and religious pluralism has a long history and development that reaches from antiquity to


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contemporary trends in post-modernity.

For purposes of exposition, views about religious pluralism may be loosely classified into views about (1)inter-religious pluralism and (2) intra-religious pluralism. By inter-religious pluralism, we mean the viewsheld within one major faith tradition (e.g., Christianity) about the validity or truth of other major faith

traditions (e.g., Judaism, Buddhism, Islam, etc.). In contrast, intra-religious pluralism refers to views held byspecific schools or denominations within a major faith tradition (e.g., by Eastern Orthodox Christians) aboutthe validity or truth of other schools or denominations within the same major faith tradition (e.g., aboutProtestant Christianity or Roman Catholic Christianity).

The following subsections examine inter-religious pluralism within several major faith traditions.

Bah' views

Main article: Bah' Faith and the unity of religion

Bah'u'llh, founder of Bah' Faith, urged the elimination of religious intolerance. He taught that God is one,and has manifested himself to humanity through several historic messengers. Bah'u'llh taught that Bah'smust associate with peoples of all religions, showing the love of God in relations with them, whether this isreciprocated or not.

Bah''s refer to the concept of Progressive revelation, which means that God's will is revealed to mankindprogressively as mankind matures and is better able to comprehend the purpose of God in creating humanity.In this view, God's word is revealed through a series of messengers: Abraham, Krishna, Moses, Buddha,Jesus, Mohammed, and Bah'u'llh (the founder of the Bah' Faith) among them. In theKitb-i-qn (Bookof Certitude), Bah'u'llh explains that messengers of God have a twofold station, one of divinity and one of

an individual. According to Bah' 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 littleother than oral traditions as a record of their religious figures.

Buddhist views

In theBrahmajala Sutta, the Buddha is recorded as stating that the teachings of other sects of his day werebased on one or more of 62 erroneous theories, and that falling into those errors would prevent attainingpermanent liberation from suffering:

Bhikkus, there are countless philosophies, doctrines, and theories in this world. People criticizeeach other and argue endlessly over their theories. According to my investigation, there aresixty-two main theories which underlie the thousands of philosophies and religions current inour world. Looked at from the Way of Enlightenment and Emancipation, all sixty-two of thesetheories contain errors and create obstacles A good fisherman places his net in the water andcatches all the shrimp and fish he can. As he watches the creatures try to leap out of the net, hetells them, No matter how high you jump, you will only land in the net again. He is correct.The thousands of beliefs flourishing at present can all be found in the net of these sixty-twotheories. Bhikkus, dont fall into that bewitching net. You will only waste time and lose your

chance to practice the Way of Enlightenment.[5]

The earliest reference to Buddhist views on religious pluralism in a political sense is found in the Edicts ofEmperor Ashoka:

All religions should reside everywhere, for all of them desire self-control and purity of heart.


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Rock Edict Nb7 (S. Dhammika)

Contact (between religions) is good. One should listen to and respect the doctrines professed byothers. Beloved-of-the-Gods, King Piyadasi, desires that all should be well-learned in the gooddoctrines of other religions. Rock Edict Nb12 (S. Dhammika)

When asked, "Dont all religions teach the same thing? Is it possible to unify them?" the Dalai Lama said:[6]

People from different traditions should keep their own, rather than change. However, someTibetan may prefer Islam, so he can follow it. Some Spanish prefer Buddhism; so follow it. Butthink about it carefully. Dont do it for fashion. Some people start Christian, follow Islam, thenBuddhism, then nothing. In the United States I have seen people who embrace Buddhism andchange their clothes! Like the New Age. They take something Hindu, something Buddhist,something, something That is not healthy. For individual practitioners, having one truth, onereligion, 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 Greek and Roman pagan views

The ancient Greeks were polytheists; pluralism in that historical era meant accepting the existence of andvalidity of other peoples religions. Ancient Greeks employed Interpretatio Graeca whereby the gods of otherreligions were equated with those of their own pantheon. The Romans easily accomplished this task bysubsuming the entire set of gods from other faiths into their own religion; this was done on rare occasion byadding a new god to their own pantheon; on most occasions they identified another religion's gods with theirown, see syncretism which can be a form of Inclusivism.

However, because divinity was the basis for the mandate of the state, atheism was considered a capital crimein both ancient Greece and Rome. This was further solidified as the status quo following the installation ofthe Roman imperial cult of deification of sitting emperors, and Roman pluralism was not officially extendedto Abrahamic monotheistic religions until Christianity (which had been previously branded an atheisticreligion by the state) became the de facto official religion of the empire.

Christian views

Main article: Christianity and other religions

Some Christians[7] have argued that religious pluralism is an invalid or self-contradictory concept. Maximalforms of religious pluralism claim that all religions are equally true, or that one religion can be true for someand another for others. Some Christians hold this idea to be logically impossible from the Principle of

contradiction.[8]

Other Christians have held that there can be truth value and salvific value in other faith traditions. JohnMacquarrie, described in theHandbook of Anglican Theologians (1998) as "unquestionably Anglicanism's

most distinguished systematic theologian in the second half of the twentieth century",[9] wrote that "thereshould be an end to proselytizing but that equally there should be no syncretism of the kind typified by the

Baha'i movement" (p. 2[10]). In discussing 9 founders of major faith traditions (Moses, Zoroaster, Lao-zu,Buddha, Confucius, Socrates, Krishna, Jesus, and Muhammad), which he called "mediators between thehuman and the divine", Macquarrie wrote that:

I do not deny for a moment that the truth of God has reached others through other channels -


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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[10])

The Church of Jesus Christ of Latter-day Saints also teaches a form of religious pluralism, that there is at

least some truth in almost all religions and philosophies.[11]

Hindu views

The Hindu religion is naturally pluralistic. A well-knownRig Vedic hymn says: "Truth is One, though the

sages know it variously" (kam sat vipra bahud vadanti).[12] Similarly, in theBhagavad Gt (4:11), God,manifesting as an incarnation, states: "As people approach me, so I receive them. All paths lead to me" (yeath m prapadyante ts tathiva bhajmyaham mama vartmnuvartante manuy prtha

sarvaa).[13] The Hindu religion has no theological difficulties in accepting degrees of truth in otherreligions. Hinduism emphasizes that everyone actually worships the same God, whether one knows it or

not.[14] Just as Hindus worshiping Ganesh is seen as valid by those worshiping Vishnu, so someoneworshiping Jesus or Allah is accepted. Manyforeign deities become assimilated into Hinduism, and someHindus may sometimes offer prayers to Jesus along with their traditional forms of God.

Islamic views

Main article: Islam and other religions

Reference to Islamic views on religious pluralism is found in the Quran. The following verses are generallyinterpreted as an evidence of religious pluralism:

Surah Al-Ma'idah verse 48 states:

If Allah so willed, he would have made you a single People, but his plan is to test each of youseparately, in what He has given to each of you: so strive in all virtues as in you are in a race.The goal of all of you is to Allah. It is He that will show you the truth of the matters in which yedispute. (Quran 5:48 (http://www.usc.edu/org/cmje/religious-texts/quran/verses/005-qmt.php#005.048))

Surah Al-Ankabut verse 46 states:

And dispute not with the People of the Book, except with means better than mere disputation,unless I be with those of them who inflict wrong and injury, but say to them: "We believe in therevelation which has come down to us and in that which came down to you; Our God and yourGod is one; and it is to Him that we bow." (Quran 29:46 (http://www.usc.edu/org/cmje/religious-texts/quran/verses/029-qmt.php#029.046))

"Let there be no compulsion in religion: Truth stands outs clear from Error." (Surah Al-Baqarah 2:256)

"If they charge you with falsehood, say: 'For me are my deeds and for you are your deeds! You are free fromresponsibility for what I do, and I for what you do.'" (Surah Yunus 10:41)

"Say, 'The Truth is from your Lord. Let him who will, believe, and let him who will, reject (it).'" (SurahAl-Kahf 18:29)

"To you (non-believers) be your Way (Religion), and to me mine." (Surah Al-Kafirun 109:6)

The Quran criticizes Christians and Jews who believed that their own religions are the only source of Truth.

They say, if you want to be guided to salvation, you should either become a Jew or Christian.


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Say: What about the religion of Abraham, he also worshiped no one but Allah. We believe inAllah, and the revelation given to us, and to Abraham, to Ishmael, Isaac, Jacob, and the Tribesof Israel, and that given to Moses and Jesus, and that given to all prophets from their Lord: Wemake no difference between one and another of them: And we bow to Allah. So, if they believe,they are indeed on the right path, but if they turn back, Allah will suffice them, and He is theAll-Hearing, the All-Knowing. This is the Baptism of Allah. And who can baptize better thanAllah. And it is He Whom we worship. Say: Will you dispute with us about Allah, He is ourLord and your Lord; that we are responsible for our doings and you for yours; and that We aresincere in Him? Or do ye say that Abraham, Ishmael, Isaac, Jacob and the Tribes were Jews orChristians? Say: Do ye know better than Allah? Ah! who is more unjust than those who concealthe testimony they have from Allah. But Allah is not unmindful of what ye do! That was a

people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do!Of their merits there is no question in your case. (Quran 2:135-141 (http://www.usc.edu/org/cmje/religious-texts/quran/verses/002-qmt.php#002.135-141))

Surah Al-Baqara verse 113 states:

The Jews say: "The Christians have nothing to stand upon"; and the Christians say: "The Jews

have nothing to stand upon." Yet they both have something to stand upon, they both recite theBook. Like unto their word is what those say who know not; but Allah will judge between themin their quarrel on the Day of Judgment. (Quran 2:113 (http://www.usc.edu/org/cmje/religious-texts/quran/verses/002-qmt.php#002.113))

Many Muslims agree that cooperation with the Christian and Jewish community is important but someMuslims believe that theological debate is often unnecessary:

Say: "O People of the Book! Come to what is common between us and you: That we worshipnone but God, that we associate no partners with Him, that we erect not, from among ourselves,Lords other than Allah. If then they turn back, say: 'Bear witness that we are bowing to Allahs

will.'" (Quran 3:64 (http://www.usc.edu/org/cmje/religious-texts/quran/verses/003-qmt.php#003.064))

Islam's fundamental theological concept is belief in one God. Muslims are not expected to visualize God butto worship and adore him as a protector. Any kind of idolatry is condemned in Islam. (Quran 112:2(http://www.usc.edu/org/cmje/religious-texts/quran/verses/112-qmt.php#112.002)) As a result, Muslims holdthat for someone to worship any other gods or deities other than Allah (Shirk(polytheism)) is a sin that willlead to separation from Allah.

Muslims believe that Allah sent the Qur'an to bring peace and harmony to humanity through Islam

(submission to Allah).[15] Muhammad's worldwide mission was to establish universal peace under the

Khilafat.

TheKhilafatensured security of the lives and property of non-Muslims under the dhimmi system.

This status was originally only made available to non-Muslims who were "People of the Book" (Christians,Jews, and Sabians), but was later extended to include Zoroastrians, Sikhs, Hindus, Mandeans (Sabians) andBuddhists.

Dhimmi had more rights than other non-Muslim religious subjects, but often fewer legal and social rightsthan Muslims. Some Muslims, however, disagree, and hold that adherents of these faiths cannot be dhimmi.

Dhimmi enjoyed some freedoms under the state founded by Muhammad and could practice their religiousrituals according to their faith and beliefs.

Sufism views


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The Sufis were practitioners of the esoteric mystic traditions within an Islam at a certain point. Sufism isdefined by the Sufi master or Pir (Sufism) or fakeer or Wali in the language of the people by dancing andsinging and incorporating various philosophies, theologies, ideologies and religions together (e.g.,Christiainity, Judaism, paganism, platonism, Zorostrainism, Buddhism, Hinduism, Sikhism and so forth withtime). Famous Sufi masters are Rumi, Shadhili, Sheikh Farid, Bulleh Shah, Shah Hussain, Shams Tabrizi,Waris Shah, Ghazali, Mian Mir, Attar of Nishapur, Amir Khusrow, Salim Chishti. See many more famousSufis at the List of Sufis. The Sufis were considered by many to have divine revelations with messages of

peace, tolerance, equality, pluarism, 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 andyou will change the whole world. The views of the Sufi poets, philosophers and theologians have inspiredmultiple forms of modern day academia as well as philosophers of other religions. See also Blind men and anelephant.

Persian poet Rumi says:

I looked for God. I went to a temple, and I didn't find him there. Then I went to a church, and Ididn't find him there. And then I went to a mosque, and I didn't find him there. And then finallyI 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 theEarth.

Rumi also says:

A true Lover doesn't follow any one religion, be sure of that. Since in the religion of Love, thereis no irreverence or faith. When in Love, body, mind, heart and soul don't even exist. Becomethis, fall in Love, and you will not be separated again.

The Sufi platform was considered by exoteric dogmatic Muslims as a trojan horse ideology executingdoctrine of deception (see Taqiyya) to convert others while others considered it outright heresy, blasphemy,innovation (biddah), kuffar, apostasy, haram. Many Sufis have gone under persecutions and executions forapostasy and treason charges at which point many tended to have supernatural events taking place similar toJesus crucifiction. For example, many Sufis throughout their lives display religious healing, miracles andsupernatural events which seem as if God has connected with the Sufis similar to the Vedic and Buddhistenlightenment. For more details see Fana (Sufism), Baqaa, Yaqeen, Kashf, Manzil, Haqiqa, Sufi metaphysics,Sufi philosophy.

Ahmadiyya views

See also: Prophethood (Ahmadiyya)

Ahmadis recognize many founders of world religions to be from God, who all brought teaching and guidancefrom God to all peoples. According to the Ahmadiyya understanding of the Quran, every nation in thehistory 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 hasseen 124,000 prophets. Thus other than the prophets mentioned in the Quran, Ahmadis, with support fromtheological study also recognize Buddha, Krishna, founders of Chinese religions to be divinely appointedindividuals.

The Second Khalifatul Maish of the Ahmadiyya Muslim Community writes: "According to this teachingthere has not been a single people at any time in history or anywhere in the world who have not had awarner from God, a teacher, a prophet. According to the Quran there have been prophets at all times and in


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all countries. India, China, Russia, Afghanistan, parts of Africa, Europe, Americaall had prophetsaccording 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."[16]

Mirza Ghulam Ahmad, founder of the Ahmadiyya Muslim Community wrote in his bookA Message of

Peace: "Our God has never discriminated between one people and another. This is illustrated by the fact thatall 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." [17]

Jain views

Main article: Anekantavada

nekntavda, the principle of relative pluralism, is one of the basic principles of Jainism. In this view, thetruth or the reality is perceived differently from different points of view, and no single point of view is the

complete truth.

[18][19]

Jain doctrine states that an object has infinite modes of existence and qualities andthey cannot be completely perceived in all its aspects and manifestations, due to inherent limitations of thehumans. Only the Kevalinsthe omniscient beingscan comprehend the object in all its aspects and

manifestations, and all others are capable of knowing only a part of it.[20] Consequently, no one view canclaim to represent the absolute truth. Jains compare all attempts to proclaim absolute truth withandhgajnyaya 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.[21]

Jewish views

Main article: Jewish views of religious pluralism

Sikh views

The Sikh Gurus (religious leaders) have propagated the message of "many paths" leading to the one God andultimate salvation for all souls who treading on the path of righteousness. They have supported the view that

proponents of all faiths can, by doing good and virtuous deeds and by remembering the Lord can certainlyachieve salvation. Students of the Sikh faith are told to accept all leading faiths as possible vehicles forattaining 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 andwas influenced by them. See Islam and Sikhism and Hinduism and Sikhism.

The holy book of the Sikhs (the Sri Guru Granth Sahib) says:

Do not say that the Vedas and the Koran (semetic books i.e. Bible, Torah and Q'uran) are false.

Those who do not contemplate them are false. (Guru Granth Sahib page 1350)[22]

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 wearblue robes, and some wear white. Some call themselves Muslim, and some call themselvesHindu. Some yearn for paradise, and others long for heaven. Says Nanak, one who realizes theHukam of God's Will, knows the secrets of his Lord Master. (Sri Guru Granth Sahib


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Page:885)[23]

One who recognizes that all spiritual paths lead to the One shall be emancipated. One whospeaks 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)[24]

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. (GuruGranth Sahib page 12,13)

The Guru Granth Sahib also says that Bhagat Namdev and Bhagat Kabir, who were both believed to beHindus, both attained salvation though they were born before Sikhism took root and were clearly notSikhs.This highlights and reinforces the Guru's saying that "peoples of other faiths" can join with God as trueand 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|| [25]

Again, the Guru Granth Sahib 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)[26]

Most of the 15 Sikh Bhagats who are mentioned in their holy book were non-Sikhs and belonged to Hinduand Muslim faiths, which were the most prevalent religions of this region.

The pluaristic dialogue of Sikhism began with the founder of Sikhism Guru Nanak after becomingenlightened saying the words "Na koi hindu na koi musalman" - There is no Hindu, there is no Muslim. Herecognised that religious labels held no value and it is the deeds of human that will be judged in the hereafterwhat we call ourselves religiously holds no value.

Sikhs have always being eager exponents of interfaith dialogue and will not only accept the right of other topractise their faith but have in the past fought and laid down their lives to protect this right for others. Seethe sacrifice of the ninth Sikh Guru, Guru Tegh Bahadar who on the final desperate and heart-rending

pleas of the Kashmiri Pandit, agreed to put up a fight for their right to practise their religion in which he wasexecuted so another religion besides his own could have the freedom to practice their religion against the

tyrant moghul empire who were forcing people to accept Islam.

As noted earlier, intra-religious pluralism refers to views held by specific schools or denominations within amajor faith tradition (e.g., by Eastern Orthodox Christians) about the validity or truth of other schools ordenominations within the same major faith tradition (e.g., about Protestant Christianity or Roman CatholicChristianity). The following subsections describe views about intra-religious pluralism by variousdenominations and religious thinkers within several major faith traditions.

Christian views

Classical Christian views


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Before the Great Schism, mainstream Christianity confessed "one holy catholic and apostolic church", in thewords of the Nicene Creed. Roman Catholics, Orthodox Christians, Episcopalians and most ProtestantChristian denominations still maintain this belief.

Church unity was 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.Eastern Orthodoxy does not have the concept of "validity" when applied to Sacraments, but it considers theorm of Roman Catholic Sacraments to be acceptable, if still devoid of actual spiritual content. Both

generally regard each other as "heterodox" and "schismatic", while continuing to recognize each other as

Christian.[citation needed] Attitudes of both towards different Protestant groups vary, primarily based upon

how strongly Trinitarian the Protestant group in question might be.[citation needed]

Many Christians hold that the Christian church is not just an institution, which can be broken into manydenominations. They hold that each instituted church is able to worship God in a way that conforms toScripture, which allows for many different styles and customs. They hold that all true Christians are united in

belief in Jesus Christ, which can be judged against such documents as the Apostles' Creed.[citation needed]

Modern Christian views

Many Protestant Christian groups hold that only believers which believe in certain fundamental doctrinesknow the true pathway to salvation. The core of this doctrine is that Jesus Christ was a perfect man, is theSon 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, believing in fundamental issues there is unity andnon-fundamental issues there is liberty. Some evangelicals are doubtful if the Roman Catholicism or EasternOrthodoxy are still valid manifestations of the Church and usually reject religious (typically restorationist)movements rooted in 19th century American Christianity, such as Mormonism; also Christian Science, orJehovah's Witnesses as not distinctly Christian.

Modern Christian ideas on intra-religious pluralism (between different denominations of Christianity) arediscussed in the article on Ecumenism.

Jewish views

Main article: Jewish views of religious pluralism

The concept of religious pluralism is also relevant to human service professions, such as psychology andsocial work, as well as medicine and nursing, in which trained professionals may interact with clients from

diverse faith traditions.[27][28][29] For example, psychologist Kenneth Pargament[27] has described fourpossible stances toward client religious and spiritual beliefs, which he calledrejectionist, exclusivist,constructivist, andpluralist. Unlike the constructivist stance, the pluralist stance:

...recognizes the existence of a religious or spiritual absolute reality but allows for multipleinterpretations and paths toward it. In contrast to the exclusivist who maintains that there is asingle 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 systemcannot encompass all of the religious or spiritual absolute reality.... (p. 167[28])

Importantly, "the pluralistic therapist can hold personal religious beliefs while appreciating those of a client


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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).[28] The stances implied bythese 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).[27]

The profession of chaplaincy, a religious profession, must also deal with issues of pluralism and the relevanceof 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 takereligion and diversity seriously. Utmost respect for the residents' spiritual and religious histories and

orientations is imperative" (p. 182).[29]

Category:Catholic ecumenical and interfaith relationsComparative ReligionFreedom of religionGlobal Centre for Pluralism

IndifferentismInterreligious organizationInstitute for Interreligious DialogueMultifaith spacePontifical Council for Interreligious DialoguePontifical Council for Promoting Christian UnityProgressive ChristianityProjects working for peace among Israelis and ArabsUnitarian UniversalismUnited Religions Initiative

UniversalismWorld Council of Churches

^ ab Silk, Mark (July 2007),Defining Religious Pluralism in America: A Regional Analysis612, pp. 64811.^ abc Beneke 2006: 6.2.^ Beneke 2006: 5.3.^ http://carm.org/what-relativism4.^ Brahmajala Sutta, translated by Thich Nhat Hanh (1991), Old Path, White Clouds (http://books.google.com

/books?id=sp4uExyk8PEC&dq=old+path+white+clouds&printsec=frontcover&source=bl&ots=oxx6D5-v9G&sig=BGPkamoP6SC0phnQRBiLEhZIK3o&hl=en&ei=AOceS6PID5L4sgOBpdiBCg&

sa=X&oi=book_result&ct=result&resnum=3&ved=0CBkQ6AEwAg#v=onepage&q=countless%20philosophies%2C%20doctrines&f=false), Parralax Press. ISBN 978-0-938077-26-8 (pp.399-400)

5.

^Dalai Lama Asks West Not to Turn Buddhism Into a "Fashion"(http://www.zenit.org/article-8376?l=english),Zenit, 2003-10-08, retrieved 2009-06-18.

6.

^ Why Jesus? (http://www.christians.eu/why-jesus/) Article stating that Jesus is the saviour and not Mohammedor Buddhasee second part of this article.

7.

^ Defending Salvation Through Christ Alone (http://www.christianministriesintl.org/articles/12.html) By JasonCarlson, Christian Ministries International

8.

^ p. 168, Timothy Bradshaw (1998), "John Macquarrie," in: Alister E. McGrath (ed). The SPCK Handbook of

Anglican Theologians (http://books.google.com/books?client=firefox-a&cd=1&id=ZHzZAAAAMAAJ&dq=9780281051458&q=macquarrie#search_anchor) (pp. 167-168). London: SPCK. ISBN 978-0-281-05145-8

9.

^ ab John Macquarrie (1996).Mediators between human and divine: From Moses to Muhammad. New York:Continuum. ISBN 0-8264-1170-3

10.

^ Gerald E. Jones (October 1977). "Respect for Other Peoples Beliefs" (http://lds.org/ensign/1977/10/respect-11.


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for-other-peoples-beliefs?lang=eng). Ensign. The Church of Jesus Christ of Latter-day Saints.^ Rig Veda 1.164.4612.^ Page 194 (http://books.google.com/books?id=56UM3BIvbHYC&printsec=frontcover&dq=easwaran+1586380273&lr=&cd=1#v=onepage&q=as%20people%20approach%20me&f=false) in EknathEaswaran (2008). Timeless wisdom: Passages for meditation from the world's saints & sages (see article).Tomales, CA: Nilgiri Press. ISBN 1-58638-027-3. Similar to Eknath Easwaran (2007). The Bhagavad Gita(http://books.google.com/books?id=a-Oh_-rK5SQC&printsec=frontcover&dq=easwaran+1586380192&lr=&cd=1#v=onepage&q=approach%20me&f=false), 2nd ed. Tomales, CA: Nilgiri Press, p. 117. ISBN

1586380192 (which substitutes "they" for "people"). Transliteration from Winthrop Sargeant (1984). TheBhagavad Gita. Albany: State University of New York Press, p. 211. ISBN 0-87395-831-4, which translates thesame passage as "They who, in whatever way, take refuge in Me, them I reward."

13.

^ See Swami Bhaskarananda,Essentials of Hinduism (Viveka Press 2002) ISBN 1-884852-04-114.^ Islam and Universal Peace (http://www.islamicbookseller.com/product_info.php/6_Modern_Issues/Islam_and_Universal_Peace/) Sayyid Qutb1977 ISBN B0006CU4HG

15.

^ "Introduction to the Study of the Holy Quran" by Mirza Bashir-ud-Din Mahmood Ahmad. Part 2, Argument 4Section labeled A Grand Conception

16.

^ "A Message of Peace" by Mirza Ghulam Ahmad, pg. 6)17.^ Dundas (2002) p.23118.^ Koller, John M. (July, 2000) pp.400-719.^ Jaini, Padmanabh (1998) p.9120.^ Hughes, Marilynn (2005) p.590-121.^ Sriganth.org Guru Granth Sahib page 1350 (http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1350&english=t&id=57718)

22.

^ "sggs ram khudha people pray to there god" (http://www.srigranth.org/servlet/gurbani.gurbani?ction=Page&g=1&h=1&r=1&t=1&p=0&k=0&Param=885).sggs ram khudha people pray to there god. Retrieved 4September 2011.

23.

^ "pluarism in sggs" (http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&g=1&h=1&r=1&t=1&p=0&k=0&Param=142).pluarism in sggs. Retrieved 4 September 2011.

24.

^ "aval allah" (http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1349&english=t&id=57707#l57707). aval allah.

25.

^ Srigranth.org Guru Granth Sahib page 67 (http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&

Param=67&english=t&id=2722)

26.

^ abc Kenneth I. Pargament (1997). The psychology of religion and coping: Theory, research, practice(http://books.google.com/books?lr=&id=Vn5XObcpnd4C&dq=pargament+pluralistic&q=pluralism#v=snippet&q=pluralism&f=false). New York: Guilford. ISBN 978-1-57230-664-6

27.

^ abc Brian J. Zinnbauer & Kenneth I. Pargament (2000). Working with the sacred: Four approaches to religiousand spiritual issues in counseling (http://search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=2995869&site=ehost-live).Journal of Counseling & Development, v78 n2, pp162-171. ISSN 0748-9633

28.

^ ab Nils Friberg (2001). The role of the chaplain in spiritual care (http://books.google.com/books?hl=en&lr=&id=X4i3jK2cf1YC&oi=fnd&pg=PA177&dq=religious+pluralism+nursing&ots=mYnobeA3i2&sig=Ck7lUSMJzHUrlj8oRpDPBTXhp8o#v=onepage&q=pluralism%20&f=false). In David O. Moberg,Agingand 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)

29.

Works cited

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., JewishTheological Seminary and the Rabbinical Assembly, 1988.Ashk Dahln, Sirat al-mustaqim: One or Many? Religious Pluralism Among Muslim Intellectuals in

Iran (http://books.google.com/books?hl=en&lr=&id=Mm4-G9aWWWEC&oi=fnd&pg=PR9&dq=One+or+Many%3F+Religious+Pluralism+Among+Muslim+Intellectuals+in+Iran+in+The+Blackwell+Companion+to+Contemporary+Islamic+Thought,+ed.+Ibrahim+Abu-Rabi&ots=pF7oW2fqDa&sig=ReomCrq98Cvt0EOx4QGcg78iuWQ#v=onepage&


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q=one%20or%20many%20religious%20pluralism&f=false) in The Blackwell Companion toContemporary Islamic Thought, ed. Ibrahim Abu-Rabi, Oxford, 2006.Ground Rules for a Christian-Jewish Dialogue in The Root and the Branch, Robert Gordis, Univ. ofChicago Press, 1962Hutchison, William R. (2003)Religious Pluralism in America: The Contentious History of a

Founding Ideal(New Haven: Yale University Press).Kalmin, Richard (1994), Christians and Heretics in Rabbinic Literature of Late Antiquity, HarvardTheological Review, Volume 87(2), p. 155-169.Toward a Theological Encounter: Jewish Understandings of Christiantiy Ed. Leon Klenicki, PaulistPress / Stimulus, 1991Momen, M. (1997).A Short Introduction to the Bah' Faith (http://bahai-library.com/momen_short_introduction_bahais). Oxford, UK: One World Publications. ISBN 1-85168-209-0.Monecal, Maria Rosa (2002),The Ornament of the World: How Muslims, Jews, and ChristiansCreated a Culture of Tolerance in Medieval Spain (Boston: Little, Brown, and Company)

People of God, Peoples of GodEd. Hans Ucko, WCC Publications, 1996Kenneth Einar Himma, Finding a High Road: The Moral Case for Salvific Pluralism, InternationalJournal for Philosophy of Religion, vol. 52, no. 1 (August 2002), 1-33

Ankerl, Guy (2000) [2000]. Global communication without universal civilization. INU societalresearch. Vol.1: Coexisting contemporary civilizations : Arabo-Muslim, Bharati, Chinese, and Western.Geneva: INU Press. ISBN 2-88155-004-5.Albanese, Catherine,America: Religions and Religion. Belmont: WADSWORTH PUBLISHING,1998, ISBN 0-534-50457-4

Global Centre for Pluralism (http://www.pluralism.ca)Council on Foreign Relations Religion and Foreign Policy Initiative (http://www.cfr.org/religion)The Pluralism Project: Researching Religious Diversity in the United States (http://www.pluralism.org)A New Religious America: Managing Religious Diversity in a Democracy: Challenges and Prospectsfor the 21st Century (http://web.archive.org/web/20071010012203/http://www.usembassymalaysia.org.my/eck.html) by Diana Eck, retrieved 2009-07-16.The Journal of Inter-Religious Dialogue (http://www.irdialogue.org)Elijah Interfaith Institute: Inter Religious Dialogue (http://www.elijah-interfaith.org)

Buddhism

Standing Up for the Middle Way: A Buddhist Perspective on Religious Freedom(http://www.dharmaprotector.org/middleway.html)

Christianity

Nostra Aetate: Declaration on the Relation of the Catholic Church to Non-Christian Religions(http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651028_nostra-aetate_en.html)World Council of Churches Bibliography of Works on Religious Pluralism (http://www.wcc-coe.org

/wcc/what/interreligious/publist.html)

Hinduism

Big Picture TV (http://www.bigpicture.tv/videos/watch/c16a5320f) Video of Ela Gandhi,


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granddaughter of Mahatma Gandhi, talking about religious pluralism

Islam

Islam and Religious Pluralism by Ayatullah Murtadha Mutahhari (http://www.al-islam.org/religiouspluralism/)Spiritual Education Lesson Plans for Children (http://www.spiritual-education.org)

Judaism

The imperative of Religious Pluralism: A Conservative Jewish View (http://web.archive.org/web/20030831133820/http://www.vbs.org/rabbi/rabrosen/whospea.htm)Darbu Emet: A Jewish Statement About Christianity (http://www.religioustolerance.org/jud_chrr.htm)

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