THE PROBLEMS AND CHALLENGES OF RELIGIOUS PLURALISM

BY

by
TUGHTUGH IMOTER
Email: talk2johnmark@gmail.com
+2348065047535

ABSTRACT

The paper titled, “The problems and Challenges of Religious Pluralism”. The paper is a
qualitative research and adopts a descriptive approach relying on secondary sources. The
paper revealed that, religious diversification, differences and exclusivism is a major problem
of religious pluralism. The paper also found that, challenges of Religious Pluralism include,
fanaticism, extremism, lack of trust, bigotry among others hindered peaceful co-existence in
Nigeria like other pluralistic societies. The paper was significant to students and scholars of
comparative religions as well as members of different religious faith. The paper recommended
among other things that, a comparative approach to understanding world religions be
adopted. Justice and equity is necessary for peaceful co-existence among the existing
religions in Nigeria.

1
Introduction

The issue of peaceful co-existence in Nigeria like other pluralistic societies has faced a

number of obstacles, several factors like intolerance, fanaticism, extremism, poor attitudes

from both religions, insincerity on the part of leaders, intolerance, lack of respects for others

faith among other factors have hindered the possibility of authentic dialogue in the society. It

is against this background that this paper will be examining problems and Challenges of

Religious Pluralism in the country. For the purpose of organisation and clarification, the paper

is carried out in sections beginning with introduction, conceptualisation, understanding of

pluralistic society, problems and challenges of religious pluralism, recommendations and

conclusion.

Conceptualisation

Pluralism

According to Massoudi, Pluralism is the dynamic process through which we engage

with one another in and through our deepest differences. Pluralism does not displace or

eliminate deep religious commitments (8). It does not mean abandoning differences, but

holding our deepest differences, even our religious differences, not in isolation, but in

relationship to one another. The language of pluralism is that of dialogue and encounter, give

and take, criticism and self-criticism.

Religious Pluralism

A world characterised by respect for people’s diverse religious and non-religious

identities, mutually inspiring relationships between people of different backgrounds, and

common action for the common good” (IFYC 3). This entails a multiplicity of religious

traditions. Pluralistic society is a society where more than one ideology and religious beliefs

exist. It is a situation in which people of diverse persuasions co-exist and explore the richness

of their different traditions for the benefit of the larger society of which they are members

2
(Rescher 34). It is argued that pluralistic society is a society characterised by expressive or

active diversity, it is a society in which citizens can legally and publically hold multiple

competing ethical views and are allowed to choose for themselves what ethical beliefs they

wish to hold (Mason 9). This does not by any means negate the socially approved code of

conduct that is generally accepted by such society, it however gives individual the privilege

to express his idea or opinion under the generally accepted code of conduct. Nigeria is a

typical example of pluralistic society due to various religious and cultural traditions that are

represented in it with each making an incontrovertible mark.

Pluralism is an interpretation of social diversity. It can be rendered as a cultural,

political, or philosophical stance. In any of these versions, pluralism offers an account of

social interaction understood as interplay of conflicting and competing positions that cannot

be seamlessly reduced to one another, ranked in one single order permanently, or reduced to a

single institutional arrangement. Any kind of pluralism (cultural, religious, political, or

philosophical) presupposes at the very least an empirical thesis about irreducible diversity.

Social diversity, from the pluralist perspective, does not go away. Yet each of these kinds of

pluralism pivots around different types of conflict – including ethical values, social or

cultural practices, epistemological worldviews and/or political interests – and each accounts

for these clashes from a different angle and with different implications. Whereas cultural,

religious and political pluralisms articulate the social difference that stems from habits,

beliefs, or interests, philosophical pluralism goes further and adds an interpretation of the

origin, character, and experience of value heterogeneity. It offers a full account of the

anatomy of normative difference, of its awareness, and of its impact on social agency. These

kinds of pluralism are not necessarily mutually exclusive. Philosophical pluralism always

entails the acknowledgment of empirical diversity at the heart of cultural and

political pluralism.

3
Problems of Religious Pluralism

Pluralism of any kind poses a serious threat to peaceful co-existence. In Nigeria for

example, we have religious, political, cultural and ideological pluralism. Those who take

relativism to be a logical and natural consequence of pluralism erroneously think that, given

the diversity of the various positions, we cannot choose among them. To the contrary, a

pluralism of potential basis-diversity in rational inquiry is altogether compatible with an

absolutistic commitment to our own basis. One can certainly combine a relativistic pluralism

of possible alternatives with a monistic position regarding ideal rationality and a firm and

reasoned commitment to the standards intrinsic to one’s own position. Rational is as rational

does - it hinges on the norms, standards, and criteria that we ourselves can endorse as

rationally appropriate on the basis of what best qualifies - from where we stand - as a well-

considered position as to what is appropriate for anybody (Rescher 109).

Religious diversity presents formidable challenges as a result of ignorance,

intolerance and tension (Patel 4). Particularly on University or college campuses, issues of

difference across religion, faith and spirituality are increasingly more divisive. A survey of

American religious literacy demonstrated that the majority of those surveyed only correctly

respond to half of the questions (Patel 5). According to Patel, “several studies strongly

suggest that amount of knowledge one has about a religion corresponds strongly to positive

attitudes toward that religion” (3).

Challenges of Religious Pluralism

Pluralistic societies faced a number of problems and challenges that threaten the

peaceful co-existence among the members of such society. The problems and challenges

include:

4
1. Fanaticism

One major problem and challenge faced in a religious pluralistic society is stems from

religious fanaticism. Religious fanaticism refers to an expression of an extreme enthusiasm

on religious ideas, beliefs, opinion, ethics, laws or commandments, doctrines, theology,

scripture, sacraments, rituals, experiences and practices (Dopamu 114). These groups of

people are also called religious extremists and they are mostly leaders who are not ready to

accept dialogue. There are Muslims who have expressed reservations about dialogue - seeing

it as a covert form of Christian neo-imperialism or as intellectual colonialism. Also, there are

Christians who consider dialogue with Muslims as marked by naive romanticism, which fails

to confront the perceived threat of Islamic fanaticism (Gort 760). Although such criticisms

may be understandable, seen from particular current or historical situations, they are not

justifiable as generalisations.

2. Suspicion and Lack of Trust

Many Muslims are wary of the entire enterprise because of the long history of enmity

and the more recent experiences of colonialism. Contemporary political machinations

involving the United States or other major Western powers also create problems for many

would-be Muslim participants. Still other Muslims suspect that dialogue is a new guise for

Christian missionary activity (Rahim 7).

Although the primary impetus for organized dialogue originated largely with

Christians and church-related bodies, many conceptual and theological obstacles remain.

Some Christians argue that dialogue weakens or undermines Christian mission and witness.

For many, the perception of Islam as inherently threatening is deeply ingrained; they are

unwilling or unable to move beyond stereotypes or to distinguish between sympathetic and

hostile counterparts in the other community.

5
 At the same time, the voices of some highly audible Christian and Muslim leaders

became more polemical. Those overtly rejecting the other religion as “false,” “demonic,” or

“evil” found followings in their respective communities. The long history of

misunderstanding, mistrust, and animosity continues to inform the attitudes of many people

in both communities of faith.

Current statistics describe Western contributions to Christian work among Muslims as

less than two percent of total Western mission resources. This uneven distribution appears to

be the result of general misconceptions about the Muslim world. These misconceptions are

particularly intensified in Western countries due to the Gulf War, hostage crises, and terrorist

attacks. Popular imagery within both national media and religious circles can lead to

conclusions suggesting Muslims to be “enemies” and “people unable to receive the Gospel

of Jesus Christ” (Balogun 336). Part of this image is caused by Western media attention to

pro-Israel issues without due consideration being given to the other side of the same issues.

Attitudes of apathy and hostility Christian have borne toward Muslims given some

reasons that Muslims are violent and aggressive. Muslims (sometimes even Non-Muslims)

complain about Christians insisting on portraying Islam as “the enemy”. The horrific

September 11, 2001 attacks on the World Trade Center in New York and the Pentagon in

Washington marked a major turning point in Muslim-Christian relations (Samartha 320).

These and many subsequent developments in the U.S., Afghanistan, Iraq, Iran, Lebanon, and

Israel/Palestine created both obstacles and opportunities for Muslim-Christian dialogue. In

the U.S., thousands of churches focused study programs on Islam; many initiated dialogue

programs and constructive projects (e.g., churches, mosques and synagogues together

building houses for low-income neighbors).

The local Churches of the Middle East and of Nigeria, where relations with Muslims

have not been easy, challenged or resisted the efforts of the Secretariat for non-Christians to

6
organize meetings with Muslims on their territory (Kenny 22). Also European Christians

showed their dissatisfaction with the lack of balance when Muslim immigrants in Europe are

given liberty for full religious expression, while foreign Christians in Saudi Arabia are not

allowed to have any public Christian worship.

3. Fundamentalism

This is a religious attitude that negates the spirit of dialogue and peaceful co-

existence. Religious fundamentalism entails holding unto ones religious beliefs without

respect or tolerance. The challenge of fundamentalism is a serious challenge to inter-faith

dialogue. Muslims also are mistrustful of dialogue. That was always the case in Nigeria,

except for some private exchanges. Otherwise Islamic fundamentalism is gaining ground and

spread the impression that dialogue is a new missionary strategy to destabilize Islam; one

Muslim called it "the new trap of the old trappers" (Kenny 23).

What is perceived as moral decadence in Western countries is unfortunately often

interpreted by some Muslims as the decadence of Christian civilisation. And this is a fertile

ground for the nurturing of fundamentalist or puritanical (extremist) orientations within

Islam. The same tendency towards fundamentalism is noticeable today among fringe sects

within Christianity.

Recommendations

The recommends among other things that,

i. Courses that will promote a comparative approach to understanding world

religions be introduced in institutions of learning. This will go a long way in

enhancing dialogue and understanding.

ii. A positive attitude from both Muslims and Christians in necessary for peaceful co-

existence in a pluralistic society. This requires, love, tolerance, respect and

honesty. This needs to be encouraged.

7
 iii. Religious leaders need to work on promoting justice and equity is necessary for

peaceful co-existence between Christians and Muslims in Nigeria.

Conclusion

The need for peaceful co-existence in Nigerian pluralistic society is not only

important but also necessary. For religious tolerance and peaceful co-existence to be achieve

in the country, a sincere attitude towards dialogue from between religious traditions. With the

specific of the Christian-Muslim, a theological dimension of comparative religion and

religious dialogue with particular tool of phenomenology of religion is recommended. We

need more than any other thing a positive attitude towards one another, love, justice and the

spirit of tolerance from different religious traditions.

8
 WORKS CITED

Dopamu, P. Ade., "African Religion in Nigerian Society: Past, Present and the Future" in Raji,

Rasheed, et. Al (ed). African Culture, Modern Science and Religious Thought: African

Centre for Religions and the Sciences. Ilorin: University of Ilorin, 2003. Print

IFYC. “Non-religious Must Embrace White House’s Interfaith Service Challenge”. In

Association of Nigeria Theologians. Vol. 2 No 2. -Vol. 3 No 1 Nov. 1990. Print

Kenny, Joseph. Views on Christian-Muslim Relations http://www.diafrica.org/

nigeriaop/kenny/views. Web

Machado, Felix A., (ed.), Pro Dialogo Bulletin 122. A Publication of the Pontificium

Consilium Pro Dialogo Inter Religions, 2003. Print

Madaki, Augustine. "Areas of Dialogue Between Muslims and Christians in Nigeria" in Mwojok,

Clement, J. Gangwari, F. Oso and Uchu, P. (eds) Jos Studies Vol. 10

Jos: St. Augustine's Major seminary, 2001. Print

Mason, T. “Towards a Philosophy of Pluralism”. (An Unpublished Paper Presented at the

Occasional Seminars Organised by the Dept. of Religious Studies, University of Jos,
Jos, Nigeria) 2017.
Massoudi, M. “A System Theory Approach to Interfaith Dialogue”. In Intercultural
Education, 17(4), 17. 2006. Print

Patel, E. “Toward a Field of Interfaith Studies”. Liberal Education, 99(4). Pluralistic

Interfaith Dialogue. Journal of International and Intercultural Communication, 2(2),
168-187. Retrieved September 22, 2013, from
http://www.ifyc.org/content/nonreligious-must-embrace-white-house%E2%80%99s-
interfaith-service-challenge. web

Rescher, N. Pluralism. Oxford: Clarendon Press, 1993.

Samartha, S.J. "Guidelines on Dialogue,". In In Quarterly Journal of Speech. No. 86 (2),

168. 2009. Print