Multiple religious belonging, also known as double belonging, refers to the idea that individuals can belong to more than one religious tradition. While this is often seen as a common reality in regions such as Asia with its many non-exclusionary religions (such as Hinduism, Buddhism, Taoism, and Confucianism), religious scholars have begun to discuss multiple religion belonging with respect to religious traditions such as Judaism, Christianity, and Islam. [1]
Those who practice double belonging claim to be an adherent of two different religions at the same time or incorporate the practices of another religion into their own faith life. [2] It is increasing with globalisation. [3] [2] One such example is a person attending a Christian church but also finding meaning in yoga and in forms of meditation inspired by Eastern traditions, and enjoying attending a Jewish Seder at Passover. [4]
The phenomenon of double belonging can occur within the same religion, where people hold membership in more than one denomination, for example a Christian who is a member of both the Catholic Church and the Religious Society of Friends. [5]
In some religions such as Judaism, Christianity, and Islam, those who hold to an exclusivist understanding of religion see multiple religious belonging as problematic. This is in contrast with countries such as China, Japan, Korea, Vietnam, India, Nepal and Sri Lanka, whose cultures have a long history of being influenced by different religions. [6] Moreover, in the postmodern period people tend to question their identity, because of the unlimited choices of religions, which leads to the difficulty in defining their identity. [7]
Van Bragt showed that 79% of Japanese self-identify as Shintoists and 75% self-identify as Buddhists. The reason for the extremely high percentage of both religions is that many Japanese consider themselves as both Shintoist and Buddhist and do not consider it a problem to belong to more than one religion. [8] (Whether this statistic is correct is arguable. [a] ) This phenomenon, according to Van Bragt, is a "division of labour". Van Bragt argued that the cause of this phenomenon is that, different from the Western concept of religion, Shinto and Buddhism in Japan are defined by their rituals and practices, not by their moral and social authority. [b] Thus, the Japanese can belong to several religions that do not conflict with each other in terms of social and ethical issues.
Scholars such as Catherine Cornille, Peter C. Phan, Francis Xavier Clooney, Jan Van Bragt, Aloysius Pieris and Devaka Premawardhana have questioned the possibility of defining oneself into multiple religions. For these scholars, "religious belonging" is not an individual's subjective sense of a particular religion but rather, in Cornille's words, "the recognition of one's religious identity by the tradition itself and the disposition to submit to the conditions for membership as delineated by that tradition." [11] For Cornille, the ultimate purpose of a scholarly discussion on multiple religious belonging is to transform one's religion through the understanding of other religions. [12]
Based on Van Bragt's study, scholars have tried to investigate the possibility for adherents of a religion such as Christianity to belong to multiple religions. The approach to Christian multiple religious belonging, according to Devaka Premawardhana, can be divided into two trends: Peter Phan's approach based on a Christological ground, in which he emphasises on Christ's "asymmetrically superior status", and Francis Clooney's approach rooted in a methodological ground, which tries to cross boundaries into another religion just as religions must have discrete entities. [13] [ further explanation needed ] These two approaches are summarised below.
Phan's approach emphasised the assymmetricality in which Jesus is the Logos made flesh and the climax of God dealing with humankind. [14] In an attempt to resonate with one's cultural identity and tradition, Phan explained that multiple religious belonging is necessary in order for practitioners of multiple belonging to treat other religions as a qualifier of their identity. This approach, according to Phan, does not deny one's Christian identity, which functions as substantive in relation to non-Christian religion. [15] Phan noted that multiple religious belonging is not a new issue in the twenty-first century but rather the common form of life of the first-century Christians recorded in the book of Acts. In Phan's view, the disappearance of this trend was "a tragic loss to both Judaism and Christianity", because it led to a subsequent history of bitter hatred, especially from the side of Christianity. [16]
As a comparative theologian, Clooney writes about the diversity in the world nowadays, especially with respect to the flourishing of different religions. For Clooney, reflecting on one's religion in this pluralistic world is necessary, so that we can "see the others in light of our own, and our own in light of the other." [17] Focusing on the study of scriptural and theological texts, Clooney compares them between Christian traditions and non-Christian religions, to "cross boundaries" to other traditions, so that one would re-think their own theology, which would thus shape their identity. [18] After more than 40 years of studying Hinduism, Clooney concluded that he finds the distinctive disciplines of theology and Hinduism are "mutually enriching". [19] By applying this approach, according to Clooney, one can start within his or her "home" tradition, enter a different tradition and return to his or her tradition, which is enriched and reformulated after crossing boundaries. [20]
While scholars studying multiple religious belonging attempt to appreciate other religions' traditions besides their own, the conservative segment of Christianity tends to question the inclusivistic view of multiple religious belonging because it implies that salvation can be found from somewhere else other than Jesus Christ. [21] [c] In a 2010 article, Veli-Matti Kärkkäinen, a systematic theologian, questioned the approach of "othering" those that have traditions different from Christians' because God is the one who offers salvation; Christians only witness it. It is out of humility that Christians can say that salvation belongs to God, and God only, in Kärkkäinen's view. [21] On the other hand, scholars studying multiple religious belonging such as John B. Cobb see this as an opportunity rather than a threat: "I do not see multiple religious belonging as the primary way into the future. The primary way is the transformation of the particular religious traditions, at least in the Christian case, through their new encounter with other traditions." For Cobb, engaging in interfaith dialogue helps smooth the tension between Christianity and Judaism and avoid misunderstanding toward Islam. [22]
In a 2017 article, sociologist Steve Bruce pointed out that most of the published writings in which multiple religious belonging is studied are purely conceptual and offer "only anecdotes to illustrate theoretical or classificatory discussions". [23] Bruce argued that the few attempts to gather empirical data on the phenomenon have conflated a variety of different attitudes that should not be given the label of "multiple religious belonging", attitudes such as: universalistic re-interpretation of multiple religions, multiple religious association through family ties, multiple religious interest or sympathies, ancillary religious respect for a specific aspect of a religion, and secular equal respect for all religions. [24] Bruce argued that the term "multiple religious belonging" should be strictly confined to being "an observant 'member' of more than one religion (religion here meaning such high level abstractions as Christianity, Islam, Hinduism, Sikhism, Buddhism etc)", and since most religions have strict requirements for and expectations of observant members, sociologists should expect multiple religious belonging, defined in this way, to be "remarkably rare". [25]
Feminist theology is a movement found in several religions, including Buddhism, Hinduism, Zoroastrianism, Sikhism, Jainism,Neopaganism, Baháʼí Faith, Judaism, Islam, Christianity, and New Thought, to reconsider the traditions, practices, scriptures, and theologies of those religions from a feminist perspective. Some of the goals of feminist theology include increasing the role of women among clergy and religious authorities, reinterpreting patriarchal (male-dominated) imagery and language about God, determining women's place in relation to career and motherhood, studying images of women in the religions' sacred texts, and matriarchal religion.
Religion in Japan is manifested primarily in Shinto and in Buddhism, the two main faiths, which Japanese people often practice simultaneously. According to estimates, as many as 70% of the populace follow Shinto rituals to some degree, worshiping ancestors and spirits at domestic altars and public shrines. An almost equally high number is reported as Buddhist. Syncretic combinations of both, known generally as shinbutsu-shūgō, are common; they represented Japan's dominant religion before the rise of State Shinto in the 19th century.
Comparative religion is the branch of the study of religions with the systematic comparison of the doctrines and practices, themes and impacts of the world's religions. In general the comparative study of religion yields a deeper understanding of the fundamental philosophical concerns of religion such as ethics, metaphysics and the nature and forms of salvation. It also considers and compares the origins and similarities shared between the various religions of the world. Studying such material facilitates a broadened and more sophisticated understanding of human beliefs and practices regarding the sacred, numinous, spiritual and divine.
Śruti or shruti in Sanskrit means "that which is heard" and refers to the body of most authoritative, ancient religious texts comprising the central canon of Hinduism. Manusmriti states: Śrutistu vedo vijñeyaḥ meaning, "Know that Vedas are Śruti". Thus, it includes the four Vedas including its four types of embedded texts—the Samhitas, the Upanishads, the Brahmanas and the Aranyakas.
Non-denominational Christianity consists of churches, and individual Christians, which typically distance themselves from the confessionalism or creedalism of other Christian communities by not formally aligning with a specific Christian denomination.
World religions is a category used in the study of religion to demarcate at least five—and in some cases more—religions that are deemed to have been especially large, internationally widespread, or influential in the development of Western society. Islam, Judaism, Christianity, Hinduism, and Buddhism are always included in the list. These are often juxtaposed against other categories, such as folk religions, Indigenous religions, and new religious movements (NRMs), which are also used by scholars in this field of research.
Black theology, or black liberation theology, refers to a theological perspective which originated among African-American seminarians and scholars, and in some black churches in the United States and later in other parts of the world. It contextualizes Christianity in an attempt to help those of African descent overcome oppression. It especially focuses on the injustices committed against African Americans and black South Africans during American segregation and apartheid, respectively.
There were links between Buddhism and the pre-Christian Mediterranean world, with Buddhist missionaries sent by Emperor Ashoka of India to Syria, Egypt and Greece from 250 BC. Significant differences between the two religions include monotheism in Christianity and Buddhism's orientation towards nontheism which runs counter to teachings about God in Christianity, and grace in Christianity against the rejection of interference with karma in Theravada Buddhism on.
There are no known official statistics of religions in North Korea. Officially, North Korea is an atheist state, although its constitution guarantees free exercise of religion, provided that religious practice does not introduce foreign forces, harm the state, or harm the existing social order. Based on estimates from the late 1990s and the 2000s, North Korea is mostly irreligious, with the main religions being Shamanism and Chondoism. There are small communities of Buddhists and Christians. Chondoism is represented in politics by the Party of the Young Friends of the Heavenly Way, and is regarded by the government as Korea's "national religion" because of its identity as a minjung (popular) and "revolutionary anti-imperialist" movement.
Comparative theology is a relatively new discipline within theology, which holds together "comparative" and "theology" in creative tension. It represents a particular type of theological practice committed to deep interreligious learning ("comparative") while staying rooted in a particular religious tradition ("theology"). Moreover, while many of its proponents come from the Christian religious tradition, it can have as a starting point the theology of any religious tradition.
Navayāna, otherwise known as Navayāna Buddhism, refers to the socially engaged school of Buddhism founded and developed by the Indian jurist, social reformer, and scholar B. R. Ambedkar; it is otherwise called Neo-Buddhism and Ambedkarite Buddhism It is not any new sect, it is rather application of Buddhist principles for the welfare of many.
Paul Francis Knitter is an American theologian. He is currently an emeritus professor at Union Theological Seminary, where he has served as the Paul Tillich Professor of Theology, World Religions and Culture since 2007. He is also Emeritus Professor of Theology at Xavier University in Cincinnati, where he taught for 28 years before moving to Union. Knitter is known for his work on religious pluralism and multiple religious belonging, particularly regarding Buddhism and Christianity.
Heinrich Dumoulin, S.J. was a Jesuit theologian, a widely published author on Zen, and a professor of philosophy and history at Sophia University in Tokyo, where he was Professor Emeritus. He was the founder of its Institute for Oriental Religions, as well as the first director of the Nanzan Institute for Religion and Culture.
Francis Xavier Clooney is an American Jesuit priest and scholar in the teachings of Hinduism. He is currently a professor at Harvard Divinity School in Cambridge, Massachusetts.
The theology of religions is the branch of theology and religious studies that attempts to theologically evaluate the phenomena of religions. Three important schools within Christian theology of religions are pluralism, inclusivism, and exclusivism, which describe the relation of other religious traditions to Christianity and attempt to answer questions about the nature of God and salvation.
The majority of South Koreans have no religion. Buddhism and Christianity are the dominant confessions among those who affiliate with a formal religion.
Harold Coward is a Canadian scholar of bioethics and religious studies. A Bachelor in Divinity, he earned a doctoral degree in Philosophy in 1973 from the McMaster University. He was a professor at University of Victoria and the University of Calgary. He is particularly known for his studies of Indian religions, as an editor of the Encyclopedia of Hinduism, and has been a Fellow of the Royal Society of Canada since 1991.
Joseph Stephen O’Leary is an Irish Roman Catholic theologian. He studied literature and theology at Maynooth College. He also studied at the Gregorian University, Rome (1972-3), and in Paris (1977–79). Ordained for the Diocese of Cork and Ross in 1973, he was a chaplain at University College Cork (1980–81). He taught theology at the University of Notre Dame (1981–82) and Duquesne University (1982–83) before moving to Japan in August, 1983. He worked as a researcher at the Nanzan Institute for Religion and Culture, Nanzan University, Nagoya (1985–86), where he later held the Roche Chair for Interreligious Research (2015–16). He taught in the Faculty of Letters at Sophia University, Tokyo, from 1988 to 2015.
Catherine Cornille is a professor of comparative theology and specializes in theology of religions and interreligious dialogue. She presently holds the Newton College Alumnae Chair of Western Culture in the department of theology at Boston College.
Interreligious studies, sometimes called interfaith studies, is an interdisciplinary academic field that researches and teaches about interfaith dialogue and encounters between religions. The field emerged in the 1980s and 1990s as a result of the collective efforts of theologians and interfaith practitioners, including scholars, during a period of interfaith activism, especially in North America.