宗教的排他主義とは - わかりやすく解説 Weblio辞書

宗教的排他主義

出典: フリー百科事典『ウィキペディア（Wikipedia）』 (2022/08/22 03:05 UTC 版)

宗教的排他主義（しゅうきょうてきはいたしゅぎ、英: Religious exclusivism）とは、一つの宗教だけが真理であるとする教義・教理である^[1]。ある宗教が競合する他の宗教より優れているとの主張は宗教的排他主義である^[2]。

脚注

^ William J. Wainwright (2005), Oxford University Press, p. 345, ISBN 9780195138092, The Oxford handbook of philosophy of religion
^ ^a ^b Byrne, P., 2011, “A Philosophical Approach to Questions about Religious Diversity,” in The Oxford Handbook of Religious Diversity, C. Meister, (ed.), Oxford: Oxford University Press, pp. 29–41.
^ Ken Gnanakan, The Pluralistic Predicament (Bangalore: TBT, 1992), p. 23
^ ^a ^b ^c Domenic Marbaniang (2007), Theology of Religion: Pluralism, Inclusivism, and Exclusivism, ACTS Academy paper, Bangalore. pp. 1-8
^ クリスチャン神父のQ&A - カトリック松原教会 2014年10月31日閲覧。
^ キリスト教の土壌から生まれたキリスト教ではない新興宗教日本基督教団浜松教会のサイト
^ ジョン・グレッサム・メイチェン『キリスト教とは何か-リベラリズムとの対決』いのちのことば社
^ 「我國家之王天下者恆以天地社稷百八十神春夏秋冬祭拜為事方今改拜蕃神恐致國神之怒」日本書紀、仏教公伝
^ ブリタニカ・ジャパン 2021b, p. 「蘇我稲目」.
^ John Nelson (1992) Shinto ritual, Ethnos, 57:1-2, 77-104, DOI:10.1080/00141844.1992.9981447 p. 100. "To most japanese, especially those who lived through the trauma of the war, there is nothing overtly suspicious about such a public commemoration of "tradition". But to writers like Takeda Kiyoko (1989:11), a long-time observer of the Imperial Family, the complacent and uncritical acceptance of such a • highly-selective and highly-fashioned tradition - "in the depths of which lurk elements of absolutism, exclusivism, and authoritarianism" - leads back to a "sterile and unproductive past that is not only harmful but dangerous as well." Shinto rituals have always been used to sacralize political power in Japan and, to the extent that they continue to serve these ends for a variety of groups and institutions, need analysis from without as well as within the shrine community. It should not be surprising that the leaders of Japanese society, like leaders in other societies worldwide, see necessary a periodic rendez-vous with what they consider fundamental principles. But it should give pause to the average Japanese to consider just how many of the symbols, ceremonies, and concepts of their friendly neighborhood shrine are again being subdy coopted for nationalistic ends. If, as has happened so often injapan's long history, personal liberty, legal rights, and the degree of access people have to social institutions come to be seen as "threats" by a small but powerful elite, let us hope the lessons of more recent history "discipline" any and all forms of resurgent nationalism and the "chaos" it will inevitably leave in its wake."
^ ^a ^b 小学館 2021e, p. 「三武一宗の法難」.
^ 小学館 2021f, p. 「会昌の廃仏」.
^ 平凡社 2021e, p. 「排仏論」.
^ 平凡社 2021d, p. 「廃仏論」.
^ 平凡社 2021c, p. 「外道」.
^ 小学館 2021a, p. 「外道」.
^ 小学館 2021b, p. 「外道」.
^ DeVotta 2007, pp. 7–8.
^ Deegalle 2006, p. 153.
^ “Chapter XXV THE VICTORY OF DUTTHAGAMANI”. lakdiva.org. 2016年2月20日閲覧。 “`From this deed arises no hindrance in thy way to heaven. Only one and a half human beings have been slain here by thee, O lord of men. The one had come unto the (three) refuges, the other had taken on himself the five precepts Unbelievers and men of evil life were the rest, not more to be esteemed than beasts. But as for thee, thou wilt bring glory to the doctrine of the Buddha in manifold ways; therefore cast away care from thy heart, O ruler of men!”
^ Grant, Patrick (2009-01-05). Buddhism and Ethnic Conflict in Sri Lanka. SUNY Press. pp. 48–51. ISBN 9780791493670. ""The campaign against Elara is described at some length in the Mahavamsa, and it is clear that Dutthagamini does not move against Elara because the Tamil king was unjust, cruel, or tyrannical. The Mahavamsa points out that Elara was a good ruler, and, when he is killed, Dutthagamini has him cremated honorably, and erects a monument in his memory. In constructing the "Dutthagamini epic" as he does, Mahanama wants to make clear that the heroic task in hand is not the defeat of injustice but the restoration of Buddhism. The overthrow of the Tamil king is required first and foremost because Sri Lanka cannot be united unless the monarch is Buddhist. [...] The main point is the honor Dutthagamini brings "to the doctrine of the Buddha," and this greater good justifies the violence required to bring it about. [...] Mahanama's [author of the Mahavamsa] lesson for monarchs remains consistent: be as strong as you need to be to maintain the Buddhist state; be supportive of the Sangha and willing to defeat the enemy by force.""
^ Bartholomeusz 2005, p. 50.
^ Buddhist Society (London, England)The Middle way, 1943, Volumes 45–47, p. 18.
^ ^a ^b ^c 堀江宗正編『現代日本の宗教事情＜国内編I＞』岩波書店、2018年、211頁