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Despite its diplomatic isolation, Taiwan shines in East Asia as a beacon for pluralism. This is a rare example of a progressive and liberal society where both deep religious diversity and a tolerant secular state co-exist. Taiwan's liminality between world empires, and its unique position in the global economy partly explain its openness to a diversity of worldviews, but also exposes it to greater challenges to achieve covenantal pluralism. Taiwan's hard-won democracy has entrenched positive trends, but three issues threaten to undermine it: the political pressure of a domineering China that limits its own religious diversity and that wants to annex Taiwan; the rise in influence of a rather intransigent and divisive religious minority that demonizes its opponents; and the increasing labor immigration addressing the challenges of an aging society. [ABSTRACT FROM AUTHOR]

In spite of the enduring dominance of Catholicism in Philippine society, religious diversity increasingly characterizes its social and political life. This diversity is predominantly Christian, given the rise of evangelical, independent, and even nontrinitarian churches around the country. Is covenantal pluralism possible? This article answers this question by focusing on what Filipino Christians believe about religion and pluralism. It draws on the 2018 ISSP Religion module to analyze the relationship between denominational affiliation and attitudes about religion and coexistence. Our argument is that Filipino Christians, as a whole, are divided on whether they can live amicably with one another. Two observations substantiate this point. First, Catholics believe that religion brings conflict and that religious people tend to be intolerant more than do members of other churches. Second, in comparison to Catholics, Protestants/Evangelicals and Nontrinitarians are more inclined to believe that practicing religion fosters friendships. Taken together, these dispositions present challenges and opportunities for covenantal pluralism in the country. This article ends by reflecting on covenantal pluralism as a relational call in a society where emerging religious minorities are increasingly influential and competitive. [ABSTRACT FROM AUTHOR]

Political leaders need to recognize that religion remains a powerful force shaping the world around us. As globalization pushes the world together it becomes more urgent to find ways for people of different faiths (or no faith) to coexist peacefully. The honoring of religious minority rights and a healthy religious pluralism are core aspects of democracy and key priorities of the open-minded. People of faith must have the right to speak out on issues that concern them and in the name of beliefs derived from faith. At the same time, religious voices cannot predominate in democracies that preserve equal rights for all. [ABSTRACT FROM AUTHOR]

Globalization and its effects often prompt religious adherents to react with fear and anger—and sometimes terrorism. In pluralistic contexts, some beliefs and values may be assaulted or marginalized, or a religion's social influence may be threatened. Religious communities can draw upon their faith's resources to face fear rather than simply react to it. Through its teaching about fear and forgiveness, Christianity offers an example of how a religious tradition can provide resources to face the perceived threats of globalization. Christians can affirm both justice and forgiveness because they believe God will one day execute perfect justice. [ABSTRACT FROM AUTHOR]

The All Africa Conference of Churches, an ecumenical council representing church bodies from across sub-Saharan Africa, has provided a context for collective dialogue and action across Africa's many social and religious diversities since 1963. It has been involved in community economic development activities across the continent and political leaders have expressed genuine interest in every ecumenical gathering. The oppression endured by millions of African people is recognized as the context in which the church's mission was to be carried out, and the All Africa Conference of Churches has been a prophetic voice, advocating for peace and reconciliation in conflict situations across sub-Saharan Africa. [ABSTRACT FROM AUTHOR]

As the reality of “globalization” dawned, Christian churches adopted various modes of evangelization: conversion, witness, solidarity, and dialogue. The co-existence of these modes within various denominations and organizations (both Protestant and Catholic) fosters tension and conflict. For the majority of lay American Catholics, their warm reception of Dignitatis Humanae and of the spirit of Vatican II led to a generalized and somewhat uncritical acceptance of religious pluralism—accompanied by a withdrawal from the “hard conversion” model of the pre-conciliar era. In the next phase of the human rights era, religious leaders should identify and enlarge the common ground they share. [ABSTRACT FROM AUTHOR]

What is the relationship between religious faith and globalization processes? Does religion inevitably lead to global clashes of civilizations? Contributors to this special issue of The Review of Faith & International Affairs (Fall 2011) explore three themes: the compatibility between claims grounded in religious exclusivism and practices oriented toward political pluralism; our need for an understanding of globalization processes that does not rely on misleading images of a single human path of global “development”; and how the Christian tradition, as one faith among many, offers vital resources for thinking about the role of violence in the name of religion. [ABSTRACT FROM AUTHOR]