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Christian nationalism is a political ideology and cultural framework advocating for the fusion of a particular form of Christianity with a county's civic life and political institutions and for the privileging of Christianity in the public realm. Accordingly, in its pursuit of political power at the expense of democratic rules and norms and in its repudiation of religious diversity and different ways of thinking, Christian nationalism constitutes a serious threat to democracy. Much of the research on the political and social implications of Christian nationalism focuses on the United States. Yet Christian nationalism is not solely an American phenomenon. This brief essay argues that Christian nationalism, in various forms, is a global phenomenon and an important but underappreciated ingredient in the recent decline of democracy occurring around the world. [ABSTRACT FROM AUTHOR]

Throughout history religious freedom has often been severely restricted by governments on grounds of protecting social "harmony." Lack of religious uniformity has been feared as a source of instability. By contrast, many Western countries—especially the United States—champion the idea that religious freedom naturally supports social harmony, peace, and flourishing. This paper uses global data from the Pew Research Center's Government Restrictions Index (GRI) and Social Hostilities Index (SHI) to compare Western countries with Asian countries, identifying which countries have low scores on both of these indices. The data show that this ideal combination is not very common, and to the extent it occurs, it is found in both the West and Asia. [ABSTRACT FROM AUTHOR]

Religions and development research over the last twenty years has centered around some major common themes: that religions matter but are side-lined or ignored; that there are surges of interest in religions from international development policy makers and practitioners but that these can lead to instrumentalization and unfair co-option of religious assets; and multiple definitions and categorizations of faith-based organizations. While these major themes have advanced the field previously, new and recent emerging themes update and re-frame these previously dominant debates. The analysis in this article finds that the new emerging themes push for engaging with the complexity and contextuality of religions, working with a fuller diversity of religious actors, and using a range of research methods. Ultimately, the article finds that researchers in religions and development can move beyond questions of "added value" of religions to development, and instead focus on the nuance of religions for development goals in contextually specific ways. [ABSTRACT FROM AUTHOR]

In recent years, conservative legal advocates in the U.S. (and increasingly abroad) have engaged in large-scale—and often successful—efforts to gain religious exemptions from laws advancing reproductive and LGBTQ rights. But conservatives do not hold a monopoly on religion or religious liberty litigation. Religious minorities, progressive Christians, and other faith practitioners have brought a diverse range of religious liberty claims. This article surveys ten such lawsuits and analyzes their key differences with claims brought by social conservatives. It argues that advocates of religious pluralism in America and abroad should devote more resources and attention to progressive religious liberty claims. [ABSTRACT FROM AUTHOR]

Historically the paradigm of religious governance in South Korea focused on controlling and regulation, with a constrained conception of "diversity" and a thin veneer of tolerance. The traditional pattern of religious governance in Korea reflects a merely nominal pluralism and problematic oligopolistic assumptions. Religious and worldview diversity is increasing in numerous ways. The mismatch between religious governance and religious diversity can be seen in the government's treatment of unconventional religious groups. There is a need in Korea for the kind of robust, relational, and non-relativistic model represented by covenantal pluralism. Fortunately, there are emerging signs of potential progress toward this model. [ABSTRACT FROM AUTHOR]

This article explores the concept of covenantal pluralism in a context of postwar Japan, with a focus on the legal framework separating the state from religion and guaranteeing the rights of religious minorities. The article argues that while there are relatively few instances of sectarian strife, the lack of agreement on how to interpret the category of religion, in particular in relation to Shrine Shinto, continues to lead to struggles between different camps. The article also questions the feasibility of covenantal pluralism as an ideal in a country where national identity is so closely linked to ideas of social homogeneity. [ABSTRACT FROM AUTHOR]

Embracing religious belief and societal norms, in addition to state laws and policies, covenantal pluralism has the potential to address key limitations of existing approaches to dealing with religious diversity. Nevertheless, it also shares some of the problems of other ideals. Notably, the demands of covenantal pluralism seem too onerous for most of the world, relying as they do on most of the population recognizing the value of religious pluralism. This article explores the possibilities and limits of covenantal pluralism in India, once heralded as a pluralist democracy, currently under the grip of Hindu supremacist authoritarianism. India's historical record challenges key assumptions of theories of pluralist co-existence, illuminating problems and prospects for covenantal pluralism across the globe. [ABSTRACT FROM AUTHOR]

The former Soviet Central Asian republic of Tajikistan has witnessed a conflictual political and social transformation after 1991 leading to a devastating civil war between 1992 and 1997. After the civil war, international efforts of liberal peacebuilding and post-conflict rehabilitation allowed a domestic détente, in which political and, importantly, religious pluralism could flourish unprecedently for the standards of the country. Still, this form of pluralism did not meet the ideal standards of covenantal pluralism as such. In the past decade, moreover, Tajikistan has gradually turned into a consolidated autocracy in which even formal pluralism is suspended. Authoritarian governance, especially in the sphere of religion, has aggravated societal divides and undermined social cohesion in the country. Although the short-term prospects for pluralism in general and covenantal pluralism in particular are dim, a differentiated perspective on the ideal of covenantal pluralism in the longue durée might provide possible starting points for meaningful engagement in Tajikistan bridging religious, societal, and political divides. [ABSTRACT FROM AUTHOR]

Historically, Vietnamese approaches to religion are highly inclusive, with flexibly overlapping religious traditions and ritual practices built on a substratum of ancestor worship. As Vietnam was colonized and became independent, religion became politicized, institutionalized, and separated from the "secular" state, which sought to bring religious practices in line with new state orthodoxies. With a new understanding of "religion" predicated on the Christian model, Vietnam adopted a model of state-religion-society relations that emphasizes not only rights but also obligations, active cooperation between state and religion, and respect for all religions which are declared equal before the law, largely in response to international demands to incorporate the universal model of religious freedom. Yet, the Vietnamese state still perceives religion as a competing source of authority. Consequently, some religions are not considered for official recognition and their followers, such as highland ethnic minorities, are treated as sub-citizens by their own state. Occasionally, their conversion is misread by the rest of society as the rejection of Vietnamese culture. The failure to consider ethnic minorities as modern subjects and state citizens on a par with the Kinh (Vietnamese) majority prevents Vietnam from achieving full-fledged covenantal pluralism. [ABSTRACT FROM AUTHOR]

This article charts a century of competition among American Protestants over the Pilgrims' legacy. The tug-of-war began in the 1820s, pitting Congregationalists against Unitarians, and grew to include other denominations with fewer reasons to celebrate the original Plymouth settlers, from Episcopalians and Baptists to Quakers and the AME Zion. It culminated in 1920, when ecumenists upheld a band of dissenting separatists as the true architects of Christian unity. This article argues that all of the back-and-forth helped to create American Protestant denominationalism, fine-tuning a competitive and often unwieldy system and providing a regular practice in the human intricacies of religious pluralism. [ABSTRACT FROM AUTHOR]

By focusing on the Chinese state's shifting policies toward Islam and its Muslim minorities, this article considers the possibilities of implementing covenantal pluralism in contemporary China. While the current socio-political conditions in China hold little promise for the realization of covenantal pluralism, there are important social and cultural sources that may be leveraged to reorient the state policy toward a more pluralistic future. This article suggests that to put down roots in China and elsewhere, covenantal pluralism must acknowledge and address the political and economic hierarchy in the world system, which are unlikely to relinquish in the foreseeable future. [ABSTRACT FROM AUTHOR]

Leaders of Indonesia's Nahdlatul Ulama, the world's largest Muslim organization, are working to consolidate South and Southeast Asia as an alternate pillar of support for a rules-based international order founded upon respect for the equal rights and dignity of every human being. Integral to this effort is a regional strategy called the "Ashoka Approach," which seeks to reawaken the ancient spiritual, cultural, and socio-political heritage of the Indianized cultural sphere, or "Indosphere"—a civilizational zone that pioneered, long before the West, key concepts and practices of religious pluralism and tolerance. [ABSTRACT FROM AUTHOR]

The core teachings of the Bahá'í Faith are often summarized as the "Oneness of God, the Oneness of Religion, and the Oneness of Humanity." Can such principles resonate with a pluralism based on the recognition of difference? Covenantal pluralism outlines a set of principles of co-existence based on deep respect for difference that acknowledges the exclusive truth claims of different actors. In this article, we examine how the teachings and practices of the Bahá'í Faith relate to this framework of covenantal pluralism. The "covenantal" vision of human solidarity resonates strongly with the Bahá'í Faith's own conception of "Covenant" as the foundation of its community, internal constitutional order, and ultimate aims, as well as with the Bahá'í understanding and practice of consultative deliberation. However, the test of pluralism is how Bahá'ís engage with those who reject their religion's truth claims and aspirations to oneness. In this regard, the Bahá'í teachings affirm the legitimacy of other religions, as well as the choice not to be religious. Bahá'í social engagement emphasizes collaboration with people of different religious and ideological backgrounds in community building, social action, and public discourse. A foundational principle of such engagement is the freedom not to accept the Bahá'í Faith or its teachings. Overall, the Bahá'í approach to pluralism is rooted in an affirmation of ontological oneness that is the foundation for honoring, respecting, and engaging with the social reality of diversity. [ABSTRACT FROM AUTHOR]

Russia's multi-faith society has formed over 1,000 years of geopolitical and cultural evolution. This heritage is key to understanding modern Russia and assessing prospects for "covenantal pluralism." The Russian government has always managed religious diversity strategically—for national security, domestic stability, and international relations. Covenantal pluralism envisions more—a mutually-reinforcing combination of state-protected equality and societal cross-faith support. This article explains religious plurality as part of Russia's cultural DNA and analyzes the ensuing contemporary state and societal dynamics of religious freedoms, including in cases of Russian relations with Crimea, Constantinople, Turkey, the U.S., and France, as well as legislation, attitudes, and cyber security. Strategic uses of religion and cultural narratives leverage the dual meaning of "faith in Russia"—religious and patriotic. [ABSTRACT FROM AUTHOR]

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]

Kazakhstan's government is proud of the existing model of interfaith relations and uses it for claiming legitimacy at home and shaping the country's image abroad. To compare it with the covenantal pluralism ideal as outlined by W. Christopher Stewart, Chris Seiple, and Dennis R. Hoover, we consider both top-down dimensions (legal regulations of the religious sphere) and bottom-up dimensions (focusing on relational dynamics and interfaith dialogues). We find major discrepancies and argue that state paternalism, in-built hierarchies, and widespread suspicions and prejudices against religious minorities, inherited from the Soviet times, remain key features of the Kazakhstan model. [ABSTRACT FROM AUTHOR]

The aim of this article is to map the plurality of pluralist theories, indicate and (hopefully) make sense of what the many important contributions explaining this resurgent notion have been to date, and finally locate "covenantal pluralism" in this developing conversation. The essay plots at least 11 models on a "pluralist quadrant" in order to help us understand their unique contributions to the pluralism debate. Finally, I aim to show in conclusion how an emphasis on covenants captures some of the best of the many discourses about pluralism discussed in the essay, thereby highlighting the advantages of a holistic and balanced approach to conceptualizing normative pluralism. [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]

In this essay I ask: how do evangelicals in the Global South engage on issues relating to conflict, security, and basic human rights? I discuss who evangelicals are in the Global South and then present cases of two evangelical churches: one affluent and one impoverished. I argue that social location matters: affluent churches can participate in democratic discourse; impoverished actors must often navigate the perils wrought by state failure. In both environments, evangelicalism's (sometimes underutilized) political and policy engagement is guided by a mix of traditional and modern values, and is directed toward a particular vision of a flourishing society. [ABSTRACT FROM AUTHOR]

This article examines the relationship between religious pluralism and peace in the context of South Asia. It notes that today South Asia is one of the most hostile regions of the world for religious pluralism, owing, in large part, to resurgent religious nationalism. It argues that attempts to establish religious uniformity have worked at cross purposes with the desired goal of cultivating stability and security in Sri Lanka, India, and Pakistan. [ABSTRACT FROM AUTHOR]

A century ago, the United States and the Netherlands came to fundamentally different resolutions about the role of schools in dealing with social tensions and cleavages. Dutch schooling would be pluralistic, reflecting cultural and religious diversity, while the American "common school" would seek to reduce diversity by providing a uniform experience. What do those contrasting experiences have to teach us about current educational policy choices? The author argues for accommodating cultural divisions within American life by structural pluralism in education, thus providing schools capable of providing coherent education based on shared perspectives on the nature of a life well-lived. [ABSTRACT FROM AUTHOR]

An essay is presented on religious freedom and religious diversity in Southeast Asia and mentions need to create awareness of the diverse culture and heritage. Topics discussed include the U.S. strict separation and civil rights, religious diversity in Southeast Asia and Indonesia, and marginal religions and manifestations of Indonesian Islam.

The article discusses the study regarding the effect of religious diversity on social cooperation between Christians and Muslims in Ghana. Topics discussed include the adoption of sustainable development goals (SDGs) by the international community, the different measures of altruism and trustworthiness among members of different religious affiliations, and the impact of priming on altruism, trustworthiness, and trust.

The article examines the role of religious freedom and diversity on China's sustainable economic growth. It mentions that the religions of Chinese are responsible for the creation of a workforce ready for success. It notes the role of the country's movement to religious diversity as a source of innovation for growth in the economy. It also emphasizes the mechanisms by which religious freedom can contribute to the growth of the economy as suggested by the religious economies theory.

The article discusses the three rival versions of religious freedom in Canada and the implication of Canada's Office of Religious Freedom on principled pluralism. It mentions that Canada's politics are divided in terms of whether religious freedom should be a part of Canadian foreign policy. It adds that the American connections to the Office of Religious Freedom support the concerns of laicists.

The article focuses on how religious liberty is providing an environment of religious pluralism in India, which is enhancing economic activity in the country. It explores the religious faith of poor women and their economic condition. It examines the results of studies conducted on Dalit micro entrepreneurs in India, as well as in South Sudan and Peru.

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]

Early Islam acknowledged religious diversity and offered protections for people of other religions. As Islam's political and cultural influence grew, the concepts of apostasy, blasphemy, heresy, hypocrisy, and unbelief emerged to suppress dissent. Today, there are no universally agreed upon definitions of these terms, and laws against apostasy and blasphemy are used to suppress religious dissent, thwart political opposition, harass intellectuals, and incite acts of violence. Scholars who propose reforms may be imprisoned, exiled, or killed. Muslims in Muslim-majority states need to rethink laws that criminalize dissent. [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]

The article reviews several articles on the relationship between religious freedom and economic development including an essay on religious diversity by William Inboden, an article on religious liberty in India by Rebecca Shah, and another one on the role of women in economic development by Monica Toft.

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]

Religious believers should embrace a robust understanding of pluralism, acknowledging deep differences between religions but also teaching mutual respect and seeking common agreement. [ABSTRACT FROM PUBLISHER]