Dual Belonging: A Missiological Critique and Appreciation from an Asian Evangelical Perspective

2010 ◽  
Vol 27 (1) ◽  
pp. 24-38 ◽  
Author(s):  
Kang-San Tan
Keyword(s):  
Religious Beliefs ◽  
Religious Tradition ◽  
Christian Theology ◽  
Religious Traditions ◽  
Asian Religions ◽  
Chinese Religions ◽  
Religious Systems ◽  
Methodological Considerations ◽  
Cross Fertilization ◽  
Insider Movements

AbstractMulti-religious belonging is a phenomenon of individuals who identify themselves as followers of more than one religious tradition. People of faiths may find themselves in dual or multi-religious backgrounds due to inter-religious marriages of parents, exposures to multi-religious traditions or conversions to another faith. In Asia, there is a growing phenomenon of insider movements or devotees of Jesus from other religious traditions such as Islam and Hinduism. Previously, Christian theology has tended to treat non-Christian religions as tight and separate religious systems. Such a treatment is increasingly problematic as it does not reflect the multi-religious realities in Asia where influences and cross fertilization of religious beliefs are daily faith experiences. In particular, there is a need to take into account the experiences and struggles of Christian converts from Asian religions, namely, the converts’ own relationship with their previous faiths.The paper seeks to explore the notion of multi-religious belonging and evaluate whether it is theologically possible for a Christian to follow Christ while retaining some form of identification with one’s previous religion such as Islam, Hinduism, Buddhism or Chinese religions. Instead of a total rejection of past faiths, is it possible for a Christian, without falling into syncretism, to belong to more than one religious tradition?Firstly, the paper will evaluate three models of multi-religious belonging. Secondly, after discussing some methodological considerations, we will explore whether dual belonging is syncretistic. Finally, we hope to suggest a critical and missiological appreciation of dual belonging.

Two Concepts of God

1966 ◽  
Vol 59 (3) ◽  
pp. 227-240
Author(s):  
John Lachs
Keyword(s):  
Religious Tradition ◽  
Religious Language ◽  
Christian Theology ◽  
Philosophical Theology ◽  
Existence Of God ◽  
Religious Traditions ◽  
God Concepts ◽  
Scientific Curiosity ◽  
Concepts Of God ◽  
Theology Proper

Philosophers have long debated the question of the existence of God. This is one of many philosophical issues in which the motivation for inquiry has come more perhaps from the side of human feeling than from disinterested scientific curiosity. Powerful emotions appear to prompt thinkers to devote effort to the attempt to prove or disprove the existence of God. The urgency of this task has made some of these philosophers pay less than adequate heed to the concepts they employ. It appears to have escaped the attention of many of them that the word “God” does not have a single meaning either in religious language generally or in philosophical theology. It is obvious that one of the important ways in which religious traditions differ is in their conceptions of the Deity. But a considerable number of different God-concepts may be distinguished in the Judeo-Christian religious tradition itself, and not even in Christian theology proper is the word “God” free of ambiguity.

scholarly journals The religious prism of South East - Asia

2021 ◽  
Vol 6 (8) ◽  
pp. 54-68
Author(s):  
KVVS Satyanarayana Satyanarayana
Keyword(s):  
Religious Beliefs ◽  
Belief Systems ◽  
East Asian ◽  
Religious Tradition ◽  
The Other ◽  
Mahayana Buddhism ◽  
Religious Traditions ◽  
Other Hand ◽  
Confucian Philosophy ◽  
Mahāyāna Buddhism

When two or more religious belief systems are combined into a new system, this is known as religious syncretism. It may also be defined as the incorporation of beliefs from unconnected traditions into a religious tradition. Polytheism and numerous religious affiliations, on the other hand, are seen as diametrically opposed to one another. These situations can arise for a variety of reasons, with the latter scenario occurring quite frequently in areas where multiple religious traditions coexist in close proximity to one another and are actively practised in the culture. It can also occur when a culture is conquered, with the conquerors bringing their religious beliefs with them but not succeeding in completely eradicating the old beliefs, and especially the old practises. Faiths' beliefs or histories may have syncretic components, however members of these so-labeled systems sometimes object to the label's use, particularly those who belong to "revealed" religious systems, such as Abrahamic religions, or any system that takes an exclusivist stance. Syncretism is viewed as a betrayal of the pure truth by some supporters of such beliefs. According to this logic, introducing a belief that is incompatible with the original religion corrupts it and renders it untrue altogether. Indeed, detractors of a certain syncretistic trend may occasionally use the term "syncretism" as a derogatory pejorative, meaning that individuals who attempt to adopt a new idea, belief, or practise into a religious system are really distorting the original faith by doing so. A fatal compromise of the integrity of the prevailing religion is, according to Keith Ferdinando, as a result of this development. Religions that are not exclusivist, on the other hand, are likely to feel free to absorb other traditions into their own systems of thought. Many traditional beliefs in East Asian civilizations have become entwined with Buddhism due to the assumption that Buddhism is compatible with local religions. The Three Teachings, or Triple Religion, which harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which is a syncretism of Shinto and Buddhism, are two examples of notable concretizations of Buddhism with local beliefs. The Three Teachings, or Triple Religion, harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which East Asian religious beliefs, practises, and identities (who, by any measure, constitute the majority of the world's Buddhists) frequently incorporate elements of other religious traditions, such as Confucianism, Chinese folk religion.

Theological realism

2018 ◽  
Author(s):  
Andrew Moore
Keyword(s):  
Religious Tradition ◽  
Language Game ◽  
Religious Language ◽  
Christian Theology ◽  
Church Fathers ◽  
Religious Traditions ◽  
Human Flesh ◽  
Theological Realism ◽  
Christian Discourse ◽  
Religious Realism

Theological realism typically involves three claims: that God exists independently of human beings (an ontological claim); that God can be known (an epistemological claim); and that God may be spoken about truthfully (a semantic claim). It therefore has features analogous to realist interpretations of other regions of discourse such as ethics and science. Theological realism can be distinguished from religious realism in that debate about the former arises from and draws upon the beliefs and doctrines of a particular religious tradition such as Christianity. The issues which arise in the debate about realism in Christian theology have analogues in some other religious traditions. In the philosophical literature, religious realism is usually discussed in abstraction from particular doctrinal claims. Debate about religious realism may, for example, investigate the question as to whether God exists independently of human minds. Atheists agree with religious realists that ‘God exists’ has truth-apt content and can be construed realistically, but, unlike religious realists who believe they have sound arguments for God’s (probable) existence, they deny that it is true: the arguments are not sound, there is no God to be known, and hence religious discourse is systematically erroneous. Theology is concerned with stating the content of Christian beliefs, so theologians who wish to defend a realist interpretation of them are likely to assume and appeal to core doctrines – such as the incarnation – that are philosophically controversial, if not implausible. For example, theologians are likely to want (with the church Fathers) to analyse ‘God exists’ so that it is consistent with its being true that ‘the Word of God, who is "of one substance" with the Father, assumed human flesh in Jesus Christ’. As a little reflection on this example shows, unlike in philosophical discussions of religious realism, it is difficult to tease out for separate analysis the ontological, epistemological and semantic aspects of the statement ‘God exists’ or to decide which should have priority in such an analysis. However, contemporary discussions of realism in theology focus less on whether God exists than on other questions: What is the correct analysis of language about God?; Is it metaphorical, analogical or univocal? How does it refer? Does Christian doctrine itself refer to God or does it set out rules for using the language of prayer and worship that is addressed to God? How, and to what extent, may God be known, and what is the role of narrative, worship and devotional practice in that process? What account is to be given of judgements as to the truth and falsehood of particular theological statements? The most popular current analysis of Christian discourse about God construes it on analogy with scientific realism about unobservable entities, but there are significant theological difficulties with this approach. Some Christians deny that God has any mind-independent existence but, rather than espouse atheism, they argue for versions of noncognitivism: the aim of Christian discourse is not to describe the world but to express the attitudes or feelings of those who use it. Wittgensteinian philosophy of religion – which holds that the meaning of a religious term is given by its use in a religious language game – is often, though controversially, interpreted along these lines (see Runzo 1993; Scott 2000; and Tessin and von der Ruhr 1995).

scholarly journals WAJAH ISLAM INDONESIA

2018 ◽  
Vol 12 (2) ◽  
pp. 373-386
Author(s):  
Imam Fawaid ◽  
Husnul Khatimah
Keyword(s):  
Religious Beliefs ◽  
Religious Tradition ◽  
Local Culture ◽  
Islamic Culture ◽  
Religious Traditions ◽  
Political Ideologies ◽  
Clifford Geertz ◽  
Long Time

According to Clifford Geertz, Islam in Indonesia is a religious tradition that is influenced by religious beliefs, ethnic preferences and political ideologies carried out by Modjokuto people as a reflection of the religious traditions of the Javanese community. Geertz states that the style of Islam in Indonesia, especially Java is syncretic Islam. It was from a combination of Islam and Javanese culture. Islam is only a mere accessory but its substance is a noble Javanese culture. Whereas according to Woodward, that religious conception has a big role in transforming certain cultures in this case is Javanese Islamic culture. According to Woodward, the style of Islam in the archipelago is acculturative. It was from the encounter with the local culture in a very long time.

scholarly journals “Rethinking the Tradition”: about young believers seeking their own path within Islamic Spirituality

2021 ◽  
Vol 14 (2) ◽  
pp. 427-451
Author(s):  
K. I. Nasibullov
Keyword(s):  
Young People ◽  
Religious Tradition ◽  
Educational Institutions ◽  
Modern World ◽  
Personal Lives ◽  
Spiritual Quest ◽  
Religious Traditions ◽  
Symbolic Resources ◽  
Social Creativity ◽  
Religious Systems

In the modern world, as noted by researchers (P. Berger, D. Hervieu-Léger, etc.), there is an increasing individualization of religion. Believers are increasingly constructing their own religion, using symbolic resources of different religious systems. The article describes three stories of young believers studying in Muslim educational institutions of Tatarstan. The paper also reveals the main stages of their spiritual quest. Young people are critically rethinking their own religious traditions. Their further religious choices turn out to be closely related to the changes in their personal lives and refer to the realization of their key life interests. A new understanding of religion gives young people a desire to benefit the entire Muslim community and provides them with an openness to social creativity. These stories show three options for rethinking a man’s religious tradition: the transition to Islam from Orthodoxy; creative combination of the postulates of Islam and Buddhism; and also a new understanding of Islam, different from that of the older generation.

World Christianity, ‘World Religions’ and the Challenge of Insider Movements

2020 ◽  
Vol 26 (1) ◽  
pp. 84-103
Author(s):  
Christian J. Anderson
Keyword(s):  
Religious Studies ◽  
World Religion ◽  
World Religions ◽  
Historical Series ◽  
Enlightenment Project ◽  
World Christianity ◽  
Other World ◽  
Religious Systems ◽  
The One ◽  
Insider Movements

While studies in World Christianity have frequently referred to Christianity as a ‘world religion’, this article argues that such a category is problematic. Insider movements directly challenge the category, since they are movements of faith in Jesus that fall within another ‘world religion’ altogether – usually Islam or Hinduism. Rather than being an oddity of the mission frontier, insider movements expose ambiguities already present in World Christianity studies concerning the concept of ‘religion’ and how we understand the unity of the World Christian movement. The article first examines distortions that occur when religion is referred to on the one hand as localised practices which can be reoriented and taken up into World Christianity and, on the other hand, as ‘world religion’, where Christianity is sharply discontinuous with other world systems. Second, the article draws from the field of religious studies, where several writers have argued that the scholarly ‘world religion’ category originates from a European Enlightenment project whose modernist assumptions are now questionable. Third, the particular challenge of insider movements is expanded on – their use of non-Christian cultural-religious systems as spaces for Christ worship, and their redrawing of assumed Christian boundaries. Finally, the article sketches out two principles for understanding Christianity's unity in a way that takes into account the religious (1) as a historical series of cultural-religious transmissions and receptions of the Christian message, which emanates from margins like those being crossed by insider movements, and (2) as a religiously syncretic process of change that occurs with Christ as the prime authority.

Masao Abe and Comparative Theology

2017 ◽  
Author(s):  
Leo D. Lefebure
Keyword(s):  
Graduate Students ◽  
Jesus Christ ◽  
Religious Tradition ◽  
Christian Theology ◽  
Western Philosophy ◽  
Comparative Theology ◽  
Graduate Course ◽  
Beliefs And Practices ◽  
Faith Tradition ◽  
Mahayana Buddhist

A leading form of comparative theology entails commitment to one religious tradition but ventures out to encounter another tradition, with the goal of generating fresh insights into familiar beliefs and practices reliant upon both the tradition of origin and the newly encountered faith tradition. This chapter, based on a graduate course at Georgetown University, examines how Zen Buddhist thinker Masao Abe engages in a dialogue with Western philosophy and Christian theology. Abe interpreted the meaning of the kenosis (emptying) of God in Jesus Christ in Christian theology in light of Mahayana Buddhist perspectives on Sunyata (emptying) and the logic of negation. The chapter includes responses to Abe from various Christian theologians, including Georgetown graduate students.

scholarly journals The Impact of Religious Atmosphere on Corporate Governance: An Empirical Study Based on the Number of Temples around Listed Companies

2021 ◽  
Vol 7 (3) ◽  
pp. p11
Author(s):  
Kaikai Liu ◽  
Xinyi Wang ◽  
Jingjing Liang
Keyword(s):  
Corporate Governance ◽  
Empirical Study ◽  
Religious Belief ◽  
Religious Tradition ◽  
Active Role ◽  
Listed Companies ◽  
Economic Behavior ◽  
Risk Averse ◽  
Religious Traditions ◽  
The Impact

Religious belief can affect individual’s behavior. It usually induces managers to be more risk averse, thereby mitigating the agency problem and positively influencing governance. This paper conducts an empirical study to analysis the effect of religious atmosphere on corporate governance. It could be figured out that strong religious atmosphere plays an active role in corporate governance. The stronger the influence of religious tradition on listed companies, the less likely the managers are to violate the rules. Through precepts and deeds, these religious traditions are passed on from generation to generation and have become a significant factor affecting human economic behavior.

scholarly journals LEVELS OF PERSONAL MATURITY AMONG THE STUDENTS OF HUMANITARIAN UNIVERSITY

2020 ◽  
Author(s):  
Valentyn Savchenko ◽  
Нalyna Kharchenko ◽  
Olga Buriak ◽  
Iryna Omeri ◽  
Jevgenija Nevedomsjka ◽  
...  
Keyword(s):  
University Students ◽  
Religious Beliefs ◽  
World Health ◽  
Religious Traditions ◽  
Internal Development ◽  
Inner World ◽  
Health Organization ◽  
Senior Students ◽  
Junior Students

Introduction. Maturity of personality, their inner world plays a substantial role in health development. For a reason, following the definition by the World Health Organization spirituality is one of human health components. Still, the level of personal maturity of an adult does not always comply with their age and can be lower. Aim is to determine the levels of personal maturity (internal development) of the humanitarian university students and to identify the peculiarities of their distribution depending on gender, duration of studying, specialty, confession of faith, and attitude to religion. Material and methods. 207 students of Borys Grinchenko Kyiv University, average age of the surveyed 19.46 ± 2.12. There were 105 males (50.7%), and 102 females (49.3%). For determination of the levels of personal maturity the questionnaire by Jose Stevens was implemented. There were 5 levels specificated: «baby», «junior», «teen», «young man/woman», and «adult». Results. Among the humanitarian university students of the specialties «physical therapy, ergotherapy» and «physical education and sports», in 62.8% (130/207) cases high levels of personal maturity were identified, in 32.4% (67/207) cases there were low levels. Among one fifth of the students (19.8%; 41/207) the combinations of several levels of personal maturity were identified. It was indicative of the youth’s failure to having an integral idea of their inner world and spirituality. The female students were more internally developed than the male ones, which was indicative of statistically substantial predominance of high levels of personal maturity among them — 66.7%; 68/102 (among the males — 48.6%; 51/105). Ideas of personal maturity among the senior students (the 4th and 5th years of studies) were more accomplished than the ones of the junior students (the 1st and 2nd years of studies). Following religious traditions both by the holders of religious beliefs and not, led to development of higher levels of personal maturity compared to those students not following religious traditions. Conclusions. One third of the humanitarian university students have low level of personal maturity (internal development). According to the level of personal maturity, females prevail over males. The students following religious traditions (the holders of religious beliefs and not) are more internally developed than those not following such traditions.

Nones

2019 ◽  
pp. 140-162
Author(s):  
Tim Clydesdale ◽  
Kathleen Garces-Foley
Keyword(s):  
Young Adults ◽  
Religious Tradition ◽  
Social Institutions ◽  
National Study ◽  
Religious Institutions ◽  
Popular Press ◽  
Religious Traditions ◽  
Depth Interviews ◽  
Growing Population

Relying on in-depth interviews and the National Study of American Twentysomethings, this chapter describes the heterogeneous young adults who are religious unaffiliated. Known in the popular press as the Nones, most of these young adults were raised in a Christian religious tradition, which they now reject, but that does not mean they have no interest in religion. Some are anti-religious and many are disinterested, but others hold traditional beliefs in a personal God and in an afterlife while rejecting religious institutions. Still others create an eclectic spirituality that draws from many religious traditions. The chapter provides estimated proportions of Nones who are philosophical secularists, indifferent secularists, spiritual eclectics, and unaffiliated believers. This chapter examines the role of context in the fluid religious, spiritual, and secular identities of twentysomething Nones and reports on the values, behaviors, and confidence in social institutions of this growing population.

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