For this section you will want to read LR, pages 6 to 14 and pages 18 to 20. You will need to look up the terms used below in Fisher’s glossary at the end of the chapter. You may also look at other sources on these concepts introduced below. These are discussed here briefly and will be dealt in greater length as we explore religions further.
Three Perspectives on Religions:
Dalai Lama, leader of the Tibetan Buddhists, once said: “I look on religion as medicine. For different complaints, doctors will prescribe different remedies. Therefore, because not everyone’s spiritual ‘illness’ is the same, different spiritual medicines are required.”
Elsewhere, Dalai Lama viewed Blessed Teresa (Mother Teresa) as a “Bodhisattva”, an enlightened one who cares for living beings!
Consider the different perspectives on religion introduced in Dr Azad’s letter in LR, p. 12.
It is possible to speak of three perspectives: exclusivism – a more absolutist interpretation of the religion, inclusivism (or universalism?) – a more liberal interpretation, and pluralism a broader accommodation of other religions. Hindus take pride in their pluralistic proclamation: “truth is one, but the sages call it with many names”.
Exclusivism refers to a belief that one’s own faith, religion, or tradition is the only true religion. It could also mean considering one’s own tradition superior to other traditions.
Inclusivism while affirming the truth of one’s own religious tradition does not dismiss the possible validity of other religious tradition for the believers of those religions.
Pluralism generally accepts that all religions have the same ultimate purpose of creating order and enabling people. It is an extreme form of inclusivism.
Generally all religions speak of a mission to the larger world – the Gospel message, for Christians, needs to be announced to every generation of the entire world! Christians, then, are likely to refer to the Gospel message as “universal”. Most religions consider their message “universal”! This often leads to “religious exclusivism”.
Religion and Reality:
Religions refer to “an underlying reality” beyond “human perception” – referred to as “Unseen Reality” or “Ultimate Reality” or “Sacred Reality” or “God”. In speaking of this “reality” religions use two concepts, “transcendent” and “immanent”.
One who says that there is no such “ultimate reality” – “no deity” is an Atheist!
One who says that he or she does not have adequate evidence to accept or reject the notion of “a deity” is an Agnostist.
It is possible for some to speak of the “ultimate reality” not in terms of a deity but in terms of “Changeless Unity” or simply as a “Way”. Such is called “non-theistic”! And when you speak of that reality as only one then it is referred to as “monotheistic” religion. Judaism, Christianity, and Islam are typical “monotheistic” religions. Different from this is the belief that there are many “deities”. And such thinking is known as “polytheism”. Some refer to Hinduism as polytheistic because of the reference to many names, and shapes of the “deity” in the Hindu traditions. But it is possible to speak one “substance” or “essence” behind the multiplicity of “forms”. Then it is knows as “monism”!
Three Paths to Religious Knowledge:
These are not distinctively different paths. Most religious persons more or less combine the three with greater emphasis on one or the other: Belief, Rationalism, and Mysticism – a belief that knowledge of the ultimate reality is obtainable directly.
Three Perspectives on Religions:
Dalai Lama, leader of the Tibetan Buddhists, once said: “I look on religion as medicine. For different complaints, doctors will prescribe different remedies. Therefore, because not everyone’s spiritual ‘illness’ is the same, different spiritual medicines are required.”
Elsewhere, Dalai Lama viewed Blessed Teresa (Mother Teresa) as a “Bodhisattva”, an enlightened one who cares for living beings!
Consider the different perspectives on religion introduced in Dr Azad’s letter in LR, p. 12.
It is possible to speak of three perspectives: exclusivism – a more absolutist interpretation of the religion, inclusivism (or universalism?) – a more liberal interpretation, and pluralism a broader accommodation of other religions. Hindus take pride in their pluralistic proclamation: “truth is one, but the sages call it with many names”.
Exclusivism refers to a belief that one’s own faith, religion, or tradition is the only true religion. It could also mean considering one’s own tradition superior to other traditions.
Inclusivism while affirming the truth of one’s own religious tradition does not dismiss the possible validity of other religious tradition for the believers of those religions.
Pluralism generally accepts that all religions have the same ultimate purpose of creating order and enabling people. It is an extreme form of inclusivism.
Generally all religions speak of a mission to the larger world – the Gospel message, for Christians, needs to be announced to every generation of the entire world! Christians, then, are likely to refer to the Gospel message as “universal”. Most religions consider their message “universal”! This often leads to “religious exclusivism”.
Religion and Reality:
Religions refer to “an underlying reality” beyond “human perception” – referred to as “Unseen Reality” or “Ultimate Reality” or “Sacred Reality” or “God”. In speaking of this “reality” religions use two concepts, “transcendent” and “immanent”.
One who says that there is no such “ultimate reality” – “no deity” is an Atheist!
One who says that he or she does not have adequate evidence to accept or reject the notion of “a deity” is an Agnostist.
It is possible for some to speak of the “ultimate reality” not in terms of a deity but in terms of “Changeless Unity” or simply as a “Way”. Such is called “non-theistic”! And when you speak of that reality as only one then it is referred to as “monotheistic” religion. Judaism, Christianity, and Islam are typical “monotheistic” religions. Different from this is the belief that there are many “deities”. And such thinking is known as “polytheism”. Some refer to Hinduism as polytheistic because of the reference to many names, and shapes of the “deity” in the Hindu traditions. But it is possible to speak one “substance” or “essence” behind the multiplicity of “forms”. Then it is knows as “monism”!
Three Paths to Religious Knowledge:
These are not distinctively different paths. Most religious persons more or less combine the three with greater emphasis on one or the other: Belief, Rationalism, and Mysticism – a belief that knowledge of the ultimate reality is obtainable directly.
Question to Explore:
In their attept to understand the negative side of the institutionalized religion, some argue that religious violence is carried out when people abuse or misinterpreted their own religion. Other may affirm the widespread religious violence suggests that religion itself may be the problem. Which view do you find more convincing? Why?
