Comparative Analysis of the State of Religious Pluralism between Intertestamental Palestine and Post-Apartheid South Africa

Religious pluralism has characterized societies since time immemorial and has been one of the sources of conflict in many societies. This article compares how religious pluralism was handled in intertestamental Palestine and the manner it is managed in post-apartheid South Africa. The study used academic literature which applied the Apocrypha to describe the religious context of Palestine between 336 BC and 63 BC. The themes that emerged from this analysis were then used to source academic literature that describes the religious context of South Africa from 1994 to 2021. This process led to the synthesis of the similarities and differences of the two contexts. The findings latently reveal the contribution of the Apocrypha to theological reflection while simultaneously showing that the Roman Empire’s violent attempts to undermine religious pluralism in intertestamental Palestine bred counterviolence. The paper further reveals that post-apartheid South Africa’s use of legal instruments to promote religious pluralism seems to contribute to the optimization of religious freedom and peaceful co-existence. These findings are likely to contribute to the discourse of religious pluralism, interfaith dialogue, and intercultural communications. Keywords: Hellenism, Apocrypha, Religious Pluralism, Democracy

Diskursus Pluralisme Agama dalam Perspektif Aksi Komunikatif

Discourse on religious pluralism emerged in the west along with the demands of globalization. Where the owner of power over the modern world wants an order that can bring together the various inhabitants of the world by removing various religious barriers and a single claim to the truth. But this current of view becomes problematic when it collides with the truth by various existing religions. The rejection is very strong, especially from within the Islamic religion. Although the concept of pluralism meets equality in Islam which means diversity, but the fundamental paradigm on which pluralism is built is very different, Western Pluralism departs from the value of secularism while Pluralism in Islam's view is built on the truth value of the revelation of the Qur'an and Hadith. Diversity according to Islam does not require that there is a truth that must be recognized together, but the truth of each religion must be defended. Furthermore, even though humans have different religions and views of life, according to Islam, fellow human beings must be able to work together within the boundaries of worldly affairs to create a just and compassionate life together with fellow human beings, while still holding fast to their respective religions. Although the atmosphere of interfaith dialogue does not need to be prevented and hindered each other, all in an atmosphere of freedom and harmony.

Erasmus of Rotterdam on the Religious Schism in Bohemia (1518-1519): concordia vs tolerantia

В статье исследуется переписка Эразма Роттердамского с чешским дворянином Яном Слехтой (1518-1519). Анализ посланий показывает наличие в Богемии трех крупных религиозных партий: католиков, чашников, Общины чешских братьев, именуемых пикартами, и разрозненных нехристианских сообществ: иудейских общин и сект эпикурейского и николаитского (адамитского) толков. Такой религиозный плюрализм Эразм характеризует как аномалию, как болезнь социума, которую необходимо преодолеть. Предлагаемое им средство состоит в возвращении всех в лоно римской церкви при условии согласия в ключевых положениях христианства. Эразм предлагает не закреплять разъединение через признание за некатолическими группами их прав на отличие, а, наоборот, создать условия для ликвидации этого раскола. Такую позицию Эразма не следует трактовать как принятие религиозного плюрализма, как веротерпимость и толерантность в современном понимании слова. The article examines the correspondence of Erasmus of Rotterdam with the Czech nobleman Jan Slechta (1518-1519). The analysis of the epistles shows that there were three major religious parties in Bohemia: Catholics, Chashniki, a Community of Czech brothers called picarts, and some scattered non-Christian communities: Jewish communities and sects of epicurean and nicolaitean (Adamite) followers. Erasmus characterizes such religious pluralism as an anomaly, as a disease of society that must be overcome. The remedy proposed by the humanist is to restore ecclesiastical unity and return all to the bosom of the Roman Church, provided that all agree on the key points of Christianity. Erasmus proposes not to consolidate the division by tolerating this division and recognizing the rights of non-Catholic groups to differ, but, on the contrary, to create conditions for the elimination of this division. Non-Christian movements should be excluded from interfaith dialogue. This position of Erasmus should not be interpreted as acceptance of religious pluralism, as toleration and tolerance in the modern sense of the word.

A Tribute to Gary Bouma

Emeritus Professor Gary Bouma was many things to many people. He was Australia's pre-eminent scholar of the sociology of religion. As an ordained Anglican priest, Gary was noted for his pastoral care of his parishioners and others who sought his counsel and spiritual support. He was a loving husband, father and grandfather. Moreover, his deep commitment to social justice and harmony greatly influenced Gary's participation in interfaith dialogue. Gary contributed so much to scholarship and building bridges between religious communities that he was justly rewarded with an Order of Australia as a Member (AM) in recognition for his services to sociology, to the Anglican Church of Australia, and to interreligious relations in the 2013 Australia Day Honours.