Proselytizing and the Limits of Religious Pluralism in by R. Michael Feener (auth.), Juliana Finucane, R. Michael

By R. Michael Feener (auth.), Juliana Finucane, R. Michael Feener (eds.)

This quantity brings jointly more than a few serious experiences that discover varied ways that strategies of globalization pose new demanding situations and supply new possibilities for spiritual teams to propagate their ideals in modern Asian contexts. Proselytizing exams the bounds of non secular pluralism, because it is a tradition that exists at the border of tolerance and intolerance. The perform of proselytizing presupposes not just that folks are freely-choosing brokers and that faith itself is an argument of person choice. even as, although, it additionally increases fraught questions about belonging to specific groups and heightens the ethical stakes in excited about such offerings. in lots of modern Asian societies, questions on the bounds of appropriate proselytic habit have taken on extra urgency within the present period of globalization. spotting this, the experiences introduced jointly the following serve to increase our understandings of present advancements because it severely explores the complicated ways that modern contexts of spiritual pluralism in Asia either permit, and are threatened through, tasks of proselytization.

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Decision of the Supreme Court No 2275/K/Pid/2005 concerning the Proselytization Case dated August 30, 2006 (“Court Decision 2006b”). 14 Christians have also made greater use of the media to raise support in cases of attacks on churches in Indonesia, such as the attacks on the Batak church in West Java, which were featured prominently in the media in 2009–2010. See generally Crouch (2007; 2010). 2 Proselytization, Religious Diversity and the State in Indonesia… 21 Religious Freedom, Muslim-Christian Relations and the State In defending their case, the three teachers claimed that the allegations made against them compromised their right to religious freedom.

J. Conners, F. Dhont, M. C. Hoadley, & A. D. ), Social justice and rule of law: Addressing the growth of a pluralist Indonesian democracy (Yale Indonesia Forum international conference series 3, pp. 187–206). Semarang: Faculty of Social and Political Sciences, Diponegoro University. Martin, D. (2005). On secularization towards a revised general theory. Aldershot: Ashgate. Menon, N. (2007). Living with secularism. In A. D. Needham & R. S. ), The crisis of secularism in India. Durham: Duke University Press.

26 In Indonesia, every adult must have an identity card, known as “KTP” (kartu tanda penduduk). A person must list one of the six recognized religions on his or her card, or leave the “religion” section blank: Law 23/2006 on Civic Administration, Art 64(2). 27 See Feener (2007) and Natsir (1969, 1980). 24 M. Crouch in the Crusades, colonial conquests of Muslim nations, and the abolition of the caliphate (Saeed and Saeed 2004, 109). Equally important are connections between a fear of Christianization and the colonial era in Indonesia, when Christians were seen as belonging to the Dutch, or the “other side” (Boland 1982).

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