...Assess the view that secularisation has been a feature only of modern European societies (33 marks) There is no agreed definition of the word secularisation- depending on how you define it will determine whether or not it is happening/exists. Some will argue that; secularisation is happening, it never happened, it did happen, or it’s a western issue. The exclusivist definition sees religion as involving beliefs in some supernatural, supra-human being or forces of some kind, which would indicate that secularisation is apparent in modern society as church attendance has declined in the UK from 11.1% of the population in the 1980s, to 6.6% in 2005. The inclusivist definition takes a less traditional approach, and includes beliefs and activities that most wouldn’t define as religious e.g. New Age Movements that look at spiritual therapies; this suggests secularisation isn’t happening and that religion is never likely to decline as alternative activities replace traditional roles of religion. If secularisation is defined as the exclusivist definition, then the UK can be classes as experiencing secularisation. Different sociologists have different theories contributing to our understanding of secularisation, for example Webers rationalisation theory. However, opponents of the secularisation debate argue that secularisation is only apparent in modern European societies, as church attendance and religious participation is in the increase in countries like America. Firstly evidence...
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...Shawn Andrews Summer 2014 Theology 313-D05 LUO Student #23805109 Analysis In the second half of the book Is Jesus the Only Savior?, author Robert Nash goes into great detail in explaining the views and positions held by inclusivists. Inclusivism is the affirmation that Jesus Christ is, in fact, the only savior; however it declines the notion that a person must first know and then subsequently accept the gospel message. Nash writes, “While pluralists believe that sincere followers of non-Christian religions can experience salvation through those religions, inclusivists insist that devout believers in other religions will be saved, but only on the basis of Christ’s atoning work,” (p. 104). Simplified, inclusivism maintains that Jesus Christ is the only savior and that the simple reality of his death is sufficient for the achievement of eternal life, regardless of what religion people belong to. It claims that Buddhists, Hindus, or Muslims have the same end result of salvation as Christians. Jesus died for all, and through his death all people are saved. Unlike the first half of the book addressing pluralism, Nash begins his discussion of inclusivism with an introduction to its claims. This is helpful and provides a better playing field to dispute inclusivism’s validity than his analysis of exclusivism. When he addresses pluralism, Nash starts by focusing on Hick’s beliefs and how he attempts to support them. With inclusivism, he first addresses inclusivism as a whole, then...
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...Hick uses a platform of cultural and geographical ideas, as well as, the “Christian experience,” to launch his theories of pluralism. At a young age, (18) it is believed that Hick underwent a strong religious experience that may have been partly the blame for at least some of his original thoughts on religion. Hick argues that for the ordinary believer, religious knowledge is gained by experiencing God for oneself. Religious knowledge, then, is mediated through our experience of the world, in much the same way that the rest of the know- ledge we have about the world is gained…A primary and unevidenceable act of interpretation is required which, when directed toward God, has traditionally been termed “faith.” Many more philosophical ideas developed in the 90 years of Hick’s life stemming from religious language, religious epistemology, the problem of evil, Christology, and of course, religious pluralism. As pluralistic ideas have expanded throughout the world and many Universities and College campuses embrace its suggestions, Christian exclusivists find themselves in an awkward position, defending the plan of salvation on a Biblical foundation. In Ronald Nash’s book, Is JESUS the Only SAVIOR? He spends almost half of the book dissecting and debating the issues with pluralism, while defending his convictions of exclusivism. Rather than excuse all...
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...Using material from Item A and elsewhere, briefly examine some of the problems in defining religion (18 marks) We try to define religion in order to understand and know what we are studying, along with that it helps us to know what we are measuring and the definition used can affect how much religion we actually find. Organisations that are seen as religions can then be seen as a charity by the government, meaning that they pay less tax to the government compared to other businesses. Item A highlights the fact that there is not just one way of defining religion and it is up to the individual to decide how they define religion as a whole. For example Robertson states that religion is “the existence of supernatural beings which have a governing effect on life”; whereas Tylor argues that religion came into being to explain events and experiences that had otherwise appeared inexplicable, for example dreams, visions and death. The functional definition says what religion does; it’s purpose or function and what its contribution to society may be. Religion unites people together in communities, provides a sense of belonging and a sense of common identity. It also helps people by giving explanations for why people die and why there is suffering, it gives people comfort and hope for better things in life. This definition tends to be broad and is called inclusivity because they include so much, often it even includes things that not everyone would see as religious. Although sometime...
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... 201207003 RELIGION AND SPIRITUALITY ASSIGNMENT 2 Explanation and Interpretation: three accounts When we are dealing with human subjects, their forms of thought, their types of practice, what are the respective roles of explanation and interpretation, however finely or coarsely they are distinguished? This summary discusses three accounts that can help us understand the roles of explanation and interpretation in studying or dealing with human subjects and these are the exclusivism account, the inclusive account, and the interactionism account. The exclusive account/position holds that interpretation and explanation exclude one another. The inclusive position maintains that explanation is and must be subordinated to interpretation. Inclusivists hold that the enterprise of interpretation always encapsulates explanatory pursuits. The interactionism account, proposes that interpretation and explanation inform each other. Novel interpretations employ the categories of theories already in place, whereas novel explanations depend upon the discovery of new theories which, in turn, depends upon the sort of reorganization of knowledge that interpretative pursuits involve. On the interactive view these two processes complement one another. The Exclusivism Account Exclusivism takes two forms, one emphasizing the centrality of explanation, the other the centrality of interpretation. The first group of exclusivists, consisting of behavioral psychologists...
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...whether pluralists or inclusivists have produced arguments strong enough to justify the repudiation of exclusivism, which is the position of historic Christianity.” It is important to note that a key element when it comes to what is known as Christian exlusivism is its view of Theology. The book states, theology “has been replaced by personal encounter, religious feeling, trust, or obedience.” These thoughts are evident throughout Nash’s expressed views on pluralism through the first six chapters of his book. He doesn’t hide this as he prepares the reader for his views with regard to a focus on John Hick. Nash also points the reader to the fact that the intent of this book isn’t to focus on such arguments as atheism, non-Christian religions, and universalism. This frees our author to maintain a hyper focus on the stated...
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...Multiculturalism is a public policy approach for managing cultural diversity in a multi ethnic society, officially stressing mutual respect and tolerance for cultural differences within a country's borders. As a policy, multiculturalism emphasizes the unique characteristics of different cultures, especially as they relate to one another in receiving nations. The word was first used in 1957 to describe Switzerland, but came into common currency in Canada in the late 1960s. It quickly spread to other English-speaking countries. Looking at the term broadly, it is often used to describe societies, especially nations which have many distinct cultural groups, usually as a result of immigration. Citrin,J., Sears,D., Muste,C and Wong,C. (2001 p.249) describe multiculturalism as “the presence of people of diverse racial or ethnic backgrounds within a single polity.” This paper will look at the impact that multiculturalism has had on western societies and the different changes that have occurred in societies as a result of multiculturalism. It is very important to think about what we mean by ‘culture’ because it is the main part of ‘multiculturalism’. So, multiculturalism means that there are many different kinds of cultures in one society. This can lead to anxiety about the stability of national identity, yet it can also lead to cultural exchanges that benefit the cultural groups. Such exchanges range from major accomplishments in literature, art and philosophy to relatively token...
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...Defining Religion Defining & measuring religion is very hard. Religion can be so personal that it's impossible to express and to quantifiably measure There tends to be 2 ways: Substance - trying to get what the essence of religion is Function - what religion does in society Inclusivist & exclusivist o Inclusivist definitions take a broad view of what constitutes 'religion'. They could include [political movements, social movements and organisation etc. as long as they seem to carry out the functions of religion. o This could be a tautological way to define religion - a religion is something that appears to carry out the function of a religion. But what are the functions of religion? Who decides and on what criteria? o Exclusivist definitions take a narrower view of what constitutes a religion. They try and narrow down to the specifically religious and would exclude political movements for eg. o The problem here is in defining what constitutes 'religious'. Getting to the core of 'the religious' is v difficult. Glock & Stark Measuring religion They suggest 5 dimensions of religion that could be applied in order to measure the degree of religiosity in a society o Belief - the essential beliefs of a religion - core theology o Practice - acts of public and private worship and ritual o Experience - subjunctive feelings of being associated with some higher power or being o Knowledge - depth of understanding...
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...Beliefs in society: • Different theories of ideology, science and religion, including both Christian and non-Christian religious traditions. • The relationship between religious beliefs and social change and stability. • Religious organisations, including cults, sects, denominations, churches and New Age movements, and their relationship to religious and spiritual belief and practice. • The relationship between different social groups and religious/spiritual organisations and movements, beliefs and practices. • The significance of religion and religiosity in the contemporary world, including the nature and extent of secularisation in a global context. 1. Religion serves to restore faith and the set basic guidelines for living that people should adhere to; an example of this is the Ten Commandments. 2. It can help to restore faith and a sense of individuality. 3. Maintains a sense of unity and creates hope with the promise of heaven. Explaining belief systems: Belief systems: are broadly defined as the framework of ideas through which an individual makes sense of the world. Ideology: originally a Marxist idea meaning a set of beliefs that serve the interests of a dominant group by justifying their privileged positions. The term usually implies that the beliefs are false or only partially true. Theories of ideology Ideology can be defined in a variety of ways - As a set of political beliefs - As the ideas and beliefs of a particular...
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...not only disregard a certain religion, but are also highly violent in nature. Many high-profile cases have been reported: Arson of the Daejeokgwangjeon of Geumsansa Temple in 1986; the destruction of a stone pagoda and lantern of Okcheonam Temple in Hongeun-dong in 1989; the damaging of the Tangible Cultural Asset No. 17 stone-carved Buddha Statue in 1989; the enclosing of a shrine and burning of a Buddha statue by an army officer in Siheung, Gyeonggi-do in 1993; the arrest of a pastor and his fellows by local police officers for destroying a Buddha statue in Thailand in 1994; a Buddhist accidently killed while he was trying to prevent a Christian from intruding into a Buddhist monastery to distribute Christian missionary materials in 1996; the destruction, damage of 750 Buddha statues in Jeju by a Christian (named Kim) in his attempt to transform Wonmyeong Temple into a church in 1998; the damaging of the Buddha statue at Dongguk University in 2000; and the frenzy over a video clip about missionary students doing a performance involving stepping on the Bongeun Temple site in 2010. These are only a portion of the total incidents that mainstream media has reported. If taking into consideration unreported cases, the list would go on much longer. The fact that such violence continuously arises implies the possibility that far more serious incidents may occur in the future. In Korea, Christianity and Buddhism are the two major pillars of religion for the nation - a...
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...consolidation and growth of various European denominations in the region in uneasy tension with the proliferation of independent black Christian groups and African religions in the post-emancipation era from 1833; the contest for political, economic and religious independence after 1870, including the shift from British Imperial intervention and influence to those from North America, and national independence after 1962. Contemporary studies in anthropology and sociology of religion speak of 'religions on the move', or the process of transmigration and transculturation, as it refers to dynamic, reciprocal, transitory and multidimensional creations in shaping a 'poly-contextual world'. This implies that religions have to be regarded as cultural and spiritual phenomena whose 'taken-for granted' essence1 has resulted from transcultural and transnational processes of mutual 1 Klaus Hock, University of Rostock, abstract for an essay on the African Christian Diaspora in Europe, January 2002 (unpublished); R. Stephen Warner, and Judith G. Wittner (eds.), 1 influence, interaction and continuous adaptation to new environments, developments and encounters. The emphasis here is on 'a new model of understanding religion which emphasizes process and practitioners over form and content': Religions, including different forms of Christianity, respond to ever changing...
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...anomie; civil religions * Marxism: religion as ideology, legitimating social inequality, disguising exploitation etc * Weber: religion as a force for social change: theodicies, the Protestant ethic * Neo-Marxism: religion used by those opposing the ruling class, liberation theology * Feminism: religious beliefs supporting patriarchy * Fundamentalist beliefs: rejecting change by reverting to supposed traditional values and practices. Religious organisations, including cults, sects, denominations, churches and New Age movements, and their relationship to religious and spiritual belief and practice * Typologies of religious organisations: churches, denominations, sects and cults, with examples of each New Religious Movements and typologies of NRMs eg world rejecting/accommodating/affirming; millenarian beliefs, with examples of each * New Age movements and spirituality, with examples * The relationship of these organisations to religious and spiritual belief and practice. The relationship between different social groups and religious/spiritual organisations and movements, beliefs and practices * Reasons why people join NRMs, NAMs and other organisations * Gender and religion: women: women’s greater participation, women in religious organisations including NRMs; men’s participation and organisational roles in religions; sexuality and religion; images of gender in religions * Ethnicity and religion: religion and ethnic identity; religion in migrant...
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...anomie; civil religions * Marxism: religion as ideology, legitimating social inequality, disguising exploitation etc * Weber: religion as a force for social change: theodicies, the Protestant ethic * Neo-Marxism: religion used by those opposing the ruling class, liberation theology * Feminism: religious beliefs supporting patriarchy * Fundamentalist beliefs: rejecting change by reverting to supposed traditional values and practices. Religious organisations, including cults, sects, denominations, churches and New Age movements, and their relationship to religious and spiritual belief and practice * Typologies of religious organisations: churches, denominations, sects and cults, with examples of each New Religious Movements and typologies of NRMs eg world rejecting/accommodating/affirming; millenarian beliefs, with examples of each * New Age movements and spirituality, with examples * The relationship of these organisations to religious and spiritual belief and practice. The relationship between different social groups and religious/spiritual organisations and movements, beliefs and practices * Reasons why people join NRMs, NAMs and other organisations * Gender and religion: women: women’s greater participation, women in religious organisations including NRMs; men’s participation and organisational roles in religions; sexuality and religion; images of gender in religions * Ethnicity and religion: religion and ethnic...
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...IN CONTEMPORARY SOUTHEAST ASIA ISLAMIC STUDIES AND ISLAMIC EDUCATION i ii IN CONTEMPORARY SOUTHEAST ASIA ISLAMIC STUDIES AND ISLAMIC EDUCATION Editors KAMARUZZAMAN BUSTAMAM-AHMAD PATRICK JORY YAYASAN ILMUWAN iii Perpustakaan Negara Malaysia Cataloguing-In-Publication Data Islamic studies and Islamic education in contemporary Southeast Asia / editors: Kamaruzzaman Bustamam-Ahmad, Patrick Jory ISBN 978-983-44372-3-7 (pbk.) 1. Islamic religious education--Southeast Asia. 2. Islam--Education--Southeast Asia. I. Kamaruzzaman Bustamam-Ahmad. II. Jory, Patrick. 297.77 First Printed 2011 © 2011 Kamaruzzaman Bustamam-Ahmad & Patrick Jory Publisher: Yayasan Ilmuwan D-0-3A, Setiawangsa Business Suites, Taman Setiawangsa, 54200 Kuala Lumpur, Malaysia. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means – for example, electronic, photocopy, recording – without prior written permission of the publisher. The only exception is brief quotations in printed review. The opinions expressed in this publication is the personal views of the authors, and do not necessary reflect the opinion of the publisher. Layout and cover design: Font: Font size: Printer: Hafizuldin bin Satar Goudy Old Style 11 pt Gemilang Press Sdn Bhd iv ACKNOWLEDGEMENTS T his book grew out of a three-day workshop jointly held by the Regional Studies Program, Walailak University, and the Department...
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...Nanzan University Christianity and Women in Japan Author(s): Yamaguchi Satoko and 山口里子 Source: Japanese Journal of Religious Studies, Vol. 30, No. 3/4, Feminism and Religion in Contemporary Japan (Fall, 2003), pp. 315-338 Published by: Nanzan University Stable URL: http://www.jstor.org/stable/30234053 . Accessed: 02/04/2014 10:26 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. . Nanzan University is collaborating with JSTOR to digitize, preserve and extend access to Japanese Journal of Religious Studies. http://www.jstor.org This content downloaded from 137.132.123.69 on Wed, 2 Apr 2014 10:26:21 AM All use subject to JSTOR Terms and Conditions Studies30/3-4:315-338 Journalof Religious Japanese x 2003 Nanzan Institutefor Religionand Culture YAMAGUCHISatoko[JriMf- Christianityand Women in Japan After a brief introduction to the situation of Christian or church-going women in Japan, articleintroducesa feministtheologicalgroup,the Centhis ter for Feminist Theology and Ministryin Japan,as one of the diverse...
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