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Relevant bibliographies by topics / Holiness

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Academic literature on the topic 'Holiness'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 April 2025

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Journal articles on the topic "Holiness"

1

Angenendt, Arnold. "Holiness of the Person—Holiness of Space." Studia Liturgica 38, no. 1 (March 2008): 53–63. http://dx.doi.org/10.1177/003932070803800104.

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Brock, Brian. "Book Review: Holiness; Holiness Past and Present." Studies in Christian Ethics 17, no. 3 (December 2004): 56–61. http://dx.doi.org/10.1177/095394680401700305.

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Regev, Eyal. "PRIESTLY DYNAMIC HOLINESS AND DEUTERONOMIC STATIC HOLINESS." Vetus Testamentum 51, no. 2 (2001): 243–61. http://dx.doi.org/10.1163/156853301300102129.

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AbstractThere are several diverences between the laws of cult and the pre-supposition regarding ritual and impurity in the Priestly Schools and the book of Deuteronomy. Both sources regard the relationship between the priest and the laity and the access to the sacred in diverent ways. The fundamental reason that lies at the base of these diverent cultic systems is distinct perceptions of holiness. The diverence is not in the concept of what is holy and what is profane, but rather in the understanding of what holiness really is. The Priestly Schools view holiness as dynamic, sensitive and dangerous, and maintain that the access to the sacred should be limited. In contrast, in Deuteronomy holiness is static, and the access to the sacred is far less restricted, since it is not dangerous or threatening. In other words, in Deuteronomy holiness is not an active entity but a status. These opposing world-views regarding the holy are actually related to general conceptions about the character of the relationship between humans and nature on the one hand, and between man and God on the other hand.

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Moiseev, Ivan Viacheslavovich. "The purpose and objectives of the pedagogical process in the works His Holiness Patriarch Kirill." Moscow University Pedagogical Education Bulletin, no. 2 (June 29, 2020): 3–15. http://dx.doi.org/10.51314/2073-2635-2020-2-3-15.

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His Holiness Patriarch Kirill is known for his extensive activities in various spheres of life, from the diocesan (regional) significance to the level of a world scale. A considerable place in the biography of Patriarch Kirill is occupied by pedagogical service. His Holiness Patriarch uses in his views a holistic approach to the world and man, considering his physical, mental and spiritual aspects of being, which allows him to form the most fully pedagogical system. This article deals with the problem of setting the goals and objectives of pedagogy for building the corresponding pedagogical system and the pedagogical practice arising from it. The aim of the work is to review and analyze the goals and objectives of the pedagogical process set by His Holiness Patriarch of Moscow and All Russia Kirill. The methodological basis of the research is three levels of methodology: at the philosophical level, this is an idealistic methodology, at the general scientific level, it is systemstructural, functional, activity-based and holistic approaches, and at a concrete-scientific level, cultural, axiological, environmental, and personal pedagogical approaches. The results of this work is an analysis of the pedagogical views of His Holiness Patriarch Kirill concerning the goals and objectives of the educational process, consideration of the factors and areas of human life that affect the formation of personality, as well as the classification of the goals of pedagogy depending on the pedagogical approaches of the religious teaching about the meaning of life. Thus, the pedagogical views of His Holiness Patriarch Kirill must be studied and analyzed in order to use the experience of His Holiness’s ministry in modern educational theory and practice.

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Supriyadi, Agustinus. "DIPANGGIL KEPADA KEKUDUSAN." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 1 (April 3, 2020): 26–47. http://dx.doi.org/10.34150/jpak.v20i1.251.

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Humans be created in the image of God. All people are called to holiness, that is to perfection, just as the Father in heaven is perfect. The theme called to holiness is first placed in the frame of the Basic Diocese of Surabaya which deals with the great theme of the Disciples of Christ. The theme of holiness contains elements about: what, when, where, who, why and how. The Kipling method or the 5W-1H method helps the writer in describing this holiness theme. Being called to holiness in context has the same meaning as being called to be holy. Holiness itself has a charge as perfect love. Holiness and love are two inseparable things, because God is both Holy and Love. Human union with God is the essence of holiness. Holiness has a relationship with the perfection of love, so holiness cannot be understood separately from one's attitude and actions towards God through his actions towards the poor who suffer. Holiness is a lifestyle that is connected with daily life according to the Beatitues that Jesus conveyed to His disciples.

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Shaw, Jane. "Worldly Holiness." Modern Believing 54, no. 2 (January 2013): 133–41. http://dx.doi.org/10.3828/mb.54.2.133.

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Burgess, Neil. "Living Holiness." Practical Theology 4, no. 3 (January 2011): 384–85. http://dx.doi.org/10.1558/prth.v4i3.384.

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Donovan, Brian. "Murdering Holiness." Contemporary Sociology: A Journal of Reviews 33, no. 6 (November 2004): 718–19. http://dx.doi.org/10.1177/009430610403300654.

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Presbuteros. "Accessible Holiness." Expository Times 97, no. 5 (February 1986): 160. http://dx.doi.org/10.1177/001452468609700533.

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Coulter, Dale M. "Holiness in Pentecostal Discourse." Journal of Pentecostal Theology 33, no. 2 (September 26, 2024): 178–200. http://dx.doi.org/10.1163/17455251-33020003.

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Abstract This essay offers a theological reflection on sanctification and holiness within the Pentecostal tradition, while presenting the argument that a Pentecostal understanding of holiness best proceeds by viewing it as the means and goal of participation in God’s life. Holiness is understood as the sum total of divine perfection, being eternally realized through the dynamic triune communion of loving relationality. As the plenitude of divine perfection, holiness expresses an ontology. Glory is the radiance of holiness while righteousness and justice are the enactment of holiness. Rather than confining holiness to the doctrine of sanctification, then, it should be understood as the divine purpose for creation.

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Dissertations / Theses on the topic "Holiness"

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Thompson, Melinda Lee. "Holiness in Leviticus." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Burton, Rufus Theodore. "Glorious in holiness : the holiness of God in the reformed tradition." Thesis, King's College London (University of London), 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.565978.

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Ancmon, James P. "Conceptions of holiness an examination of St. Francis' teaching /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Wheeler, Robert H. "Faith, holiness and the marketplace." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Wilson, E. Jan. "Holiness and purity in Mesopotamia /." Kevelaer : Neukirchen-Vluyn : Butzon & Bercker ; Neukirchener Verlag, 1994. http://catalogue.bnf.fr/ark:/12148/cb35732069b.

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Spencer, Carole Dale. "Quakerism as holiness : an historical analysis of the theology of holiness in the Quaker tradition." Thesis, University of Birmingham, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.408360.

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Pemberton, Neil Ashley. "Holiness, civilisation and the victorian deaf:." Thesis, University of Manchester, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.490225.

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Durey, David D. "Coming to terms with the doctrine of entire sanctification." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Tran, Son Thai. "To be holy: To be fully human." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108283.

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Dodson, Rhett Powell. "Discerning truths of holiness the theology and message of Leviticus 11-15 /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Books on the topic "Holiness"

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Orsuto, Donna L. Holiness. London: Continuum, 2006.

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Nicholl, Donald. Holiness. London: Darton, Longman and Todd, 1987.

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Ness, Alex W. Holiness. Kirkland, Canada: Moriah Publications, Inc., 2008.

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Nicholl, Donald. Holiness. New York: Paulist Press, 1987.

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Orsuto, Donna L. Holiness. London: Continuum, 2006.

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O'Malley, William J. Holiness. Maryknoll, N.Y: Orbis Books, 2008.

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Nicholl, Donald. Holiness. NewYork: Paulist Press, 1987.

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Ness, Alex W. Holiness. Kirkland, Canada: Moriah Publications, Inc., 2008.

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Abraham, Ken. Positive holiness. Old Tappan, N.J: F.H. Revell, 1988.

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Cornett, Laura. Ordinary holiness. Montreal, Quebec]: Sara Cornett Photography, 2010.

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Book chapters on the topic "Holiness"

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Mattuck. "Holiness." In Jewish Ethics, 78–81. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003333548-11.

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Matthews, Gareth B. "Holiness." In Gareth B. Matthews, The Child's Philosopher, 105–12. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429439599-6.

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Varela Rios, Héctor M. "No Holiness But Decolonial Holiness: Social Holiness, REHACE, and Decoloniality." In Pathways for Ecumenical and Interreligious Dialogue, 223–39. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-44843-0_12.

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Maragkoudakis, Georgios N. "Holiness Tradition." In Encyclopedia of Psychology and Religion, 1092–94. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9213.

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Morton, James. "Holiness Abroad." In Holiness on the Move: Mobility and Space in Byzantine Hagiography, 126–45. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003299943-9.

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Turner, J. E. "Divine Holiness." In The Nature of Deity, 149–69. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003405986-7.

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Maragkoudakis, G. "Holiness Tradition." In Encyclopedia of Psychology and Religion, 1–2. Berlin, Heidelberg: Springer Berlin Heidelberg, 2018. http://dx.doi.org/10.1007/978-3-642-27771-9_9213-1.

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Hennessy, Marlene Villalobos. "Holiness." In Geoffrey Chaucer in Context, 167–77. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781139565141.021.

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"Holiness." In Levinas and the Torah, 204–14. SUNY Press, 2019. http://dx.doi.org/10.1515/9781438475745-038.

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"Holiness." In Welcome, Holy Spirit, 337–40. 1517 Media, 2024. http://dx.doi.org/10.2307/jj.12949108.51.

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Conference papers on the topic "Holiness"

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KULAHINA-STADNICHENKO, Hanna. "THE CONCEPTS OF HAPPINESS AND HOLINESS IN THE CHRISTIAN TRADITION: RELIGIOUS DISCOURSE." In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.23.

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The article notes that with the beginning of Russia's military aggression and its insidious attack on Ukraine on February 24, 2022, we have new accents in our approaches to understanding the phenomenon of happiness. Ukrainian churches and religious organizations have given a proper assessment of the war waged by Russia against Ukraine. At the same time, solving the problem of happiness is not relevant and, in general, characteristic of the Christian tradition, in which the category of holiness is analogous to the perception of the happy way of life of the individual. In this article, the author compares the concepts of happiness and holiness through the phenomena of holiday, sin. The author considers new theological approaches to understanding "social" and "collective" sin. Understanding holiness as the ability to overcome suffering, to affect, allows us to distinguish two types, ascetic and corporeal. Holiness as a life-affirming principle (ability to live) is reflected in the phenomenon of the folk type of holiness, the origin of which is attributed to the seventeenth - nineteenth centuries, associated with the active process of desacralization of all spheres of life. Modern theologians speak of the need for a positive, optimistic perception of the surrounding reality in order to fulfill the individual mission of Orthodox believers, linking the implementation of this mission with the acquisition of a special state of holiness. There is a "theology of earthly realities" that overcomes the gap between the sacred and the secular, postulates the need for a conscious faith that loves the world and makes people happy. Key words: holiness, holiday, folly, sin, happiness

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Листова, Т. А. "House, bread, land as attributes of holiness in the rites of sending off to the army." In Социально-гуманитарные исследования: векторы развития науки и образования: материалы IX научно-практической конференции с международным участием, г. Москва, МПГУ, 25–26 апреля 2024 г. Crossref, 2024. https://doi.org/10.37492/isgo.2024.075.

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статья посвящена одному из наиболее важных событий в жизни русской семьи – проводам новобранцев в армию. Естественный страх за их жизнь и здоровье диктовал привлечение всех как сугубо церковно-христианских способов их защиты, так и православно-неканонических актов. В результате сложилась определенная культура проводов, элементы которой могли меняться со временем. Эта культура функционировала во множестве локальных вариантов. Отличия могли касаться как отдельных актов, так и используемой атрибутики. Основным функциональным назначением всех действий было обеспечение благополучного возвращения солдат домой, что автоматически подразумевало сохранение их жизни во время службы. Возвращение должны были гарантировать специальные акты и атрибутика, устанавливающие и сохраняющие связи призывника с домом, обладающие свойством притяжения. Анализ локальных традиций позволяет выделить круг наиболее значимой для достижения данных целей атрибутики. Особое место в ритуалистике проводов отводилось материальным объектам, обладающим в народной культуре статусом святости. Это дом, хлеб и земля. В статье приведены различные примеры их использования, подчеркивающие сохранение их сакральности и использования в практике проводов как в советское время, так и в наши дни. Проводы в армию сопоставляются с проводами девушки замуж. Общим является ритуализованное использование хлеба, однако разница смыслов проводов диктует отличия в его обрядовом использовании. Ритуалистика проводов новобранца направлена на его возвращение домой, проводов невесты – к отделению от своего дома и началу будущей жизни. В последнем варианте привлечение в качестве атрибутов дома и земли не актуально. the article is devoted to one of the most important events in the life of a Russian family – seeing off recruits to the army. The natural fear for their lives and health dictated the involvement of all purely church-Christian ways of protecting them, as well as Orthodox-non-canonical acts. As a result, there was a certain culture of wires, the elements of which could change over time. This culture functioned in a variety of local variants. The differences could relate to both individual acts and the attributes used. The main functional purpose of all actions was to ensure the safe return of soldiers home, which automatically meant saving their lives during service. The return was to be guaranteed by special acts and attributes that establish and preserve the ties of the conscript with the house, which have the property of attraction. The analysis of local traditions allows us to identify the circle of attributes that are most important for achieving these goals. A special place in the ritualism of wires was given to the material objects that have the status of holiness in popular culture. This is a house, bread and land. The article provides various examples of their use, emphasizing the preservation of their sacredness and use in the practice of wires both in Soviet times and nowadays. Sending off to the army is compared with sending off a girl to get married. The ritualized use of bread is common, but the difference in the meanings of the wires dictates differences in its ceremonial use. The ritualism of the recruit's wires is aimed at his return home, the bride's wires are aimed at separation from his home and the beginning of a future life. In the latter case, using houses and land as attributes is not relevant.

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Omirzak, Nurtore, and Zhumagul Boranbay. "King of the Desert." In 3rd International Congress on Engineering and Life Science. Prensip Publishing, 2023. http://dx.doi.org/10.61326/icelis.2023.63.

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The saxaul plant, which is considered an integral part of nature, is considered, its morphology, and economic importance. Saxaul, which became the “King of the desert”, did not lose its value and holiness, no matter how much time passed. Only the generation of each era, not understanding its value, creates the danger of saxaul disappearing from the face of the earth. This, of course, is a great abuse, first of nature, and then of humanity. Saxaul is used when planting field-protective forests, planting in sand, especially in sand with saline soil. Saxaul is a fortress of the sandy desert. That is, it holds the sand tightly. Saxaul is the living depths of the desert.

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Kryshtop, Ludmila. "Schopenhauer's Thoughts on Holiness and the Projects of Moral Religion in the Age of Enlightenment in Germany." In 4th International Conference on Education, Language, Art and Intercultural Communication (ICELAIC 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icelaic-17.2017.173.

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Letodiani, Ana. "Aspect of Medieval Ideological-Political Discourse (King Deification or Theosis?) in Georgian Historical Literature." In XII Congress of the ICLA. Georgian Comparative Literature Association, 2024. https://doi.org/10.62119/icla.2.8408.

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Idea of the highest secular power equality with the divine has existed from the ancient time. King was regarded as a holy institute belonging to the divine sphere. Royal power was regarded as Lord’s anointed in Georgian reality. The idea of anointment of the royals by Lord was reflected in the stories about Queen Tamar as well. In the above-mentioned context, we would like to focus attention on two fragments from the “Histories and Eulogies of the Sovereigns”. “… Thus, about Tamar, three time desired and elevated by Trinity as the fourth, who became the divine, of the kings…” then Nebuchadnezzar saw one of the three as fourth with three children, now, again, Tamar can be regarded as the fourth with the Trinity, equalized with them and elevated to them…” We can see similar expressions and addresses to Tamar in the works of historians, though the offered citations are significant in the sense that based on them, in Georgian science there was adopted the view about deification of Queen Tamar, her acclamation as the fourth member of Trinity. Many scientists have considered this issue. Most of them regard acclamation of Tamar as the divine, “forth hypostasis of Trinity” as undoubted fact. But some researchers do not share this view. We cannot accept the views of number of some scientists about accla-mation of Tamar as “divine by nature”. In our opinion, words of unknown chronicler does not mean that Tamar was acclaimed as divine by nature, “fourth hypostasis of Trinity”. Here is implied that Queen Tamar was elevated by Trinity to equal position (i.e., due to her worthy reign and, hence, holiness) as the “fourth”, as saint; and this is due to her holiness, she is regarded as “four”, equalized and elevated (to Trinity). In Georgia, according to Georgian traditions, the king was regarded as Lord’s anointed, but he has never been deified. Assumably, they clearly un-derstood Christian teaching about “deification by nature” and “deification by anointment” and provided and analyzed citations from Queen Tamar’s Chronicler apparently demonstrate this.

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Skorodumova, O. B. "THE TRANSFORMATION OF VIEWS ABOUT THE NATURE OF "HOLINESS" IN THE CONTEXT OF GLOBALIZATION IN THE CONTEXT OF SECONDARY SOCIALIZATION." In XIV International Social Congress. Russian State Social University, 2015. http://dx.doi.org/10.15216/rgsu-xiv-389.

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Munteanu, Angela. "Contemporary interior space in promoting national identity of traditional Romanian stylistics." In Conferința științifică internațională Patrimoniul cultural: cercetare, valorificare, promovare. Ediția XIV. Institute of Cultural Heritage, Republic of Moldova, 2022. http://dx.doi.org/10.52603/pc22.05.

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Th e traditional Moldovan-Romanian style represents the history traveled through cultural inferences, identity and tradition, with a valuable potential approached in the stylistics of the contemporary rural and urban space. Since ancient times, the Romanian people have built and decorated their home with handmade ornaments, both pieces of furniture and textiles ornamented with symbols transmitted from generation by generation. Today we have a valuable cultural heritage inherited from our ancestors, which is kept with holiness in peasant dwellings, traditional-vernacular architecture in the Moldovan villages. Th e traditional Moldovan-Romanian style is one with an ethnically artisanal rustic aspect, which conveys the idea of nature, through the colors, materials and fabrics used. Th e well-developed craft smanship from the end of the XIX century, the beginning of the twentieth century in Bessarabia puts a great emphasis on the Moldovan-Romanian national style through folk art. Man has always sought to increase the comfort of his homes, today the creators of interiors implement the traditional national stylistics, one with character and connection between health, family and the tradition of the sheavers.

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Jasim MOHAMMED, Ahmed, and Hussein Ismael KADHIM. "THE IMPACT OF THE JEWISH FAITH IN MODERN HEBREW POETRY "SHABBAT FOR EXAMPLE." In I V . I N T E R N A T I O N A L C O N G R E S S O F L A N G U A G E A N D L I T E R A T U R E. Rimar Academy, 2022. http://dx.doi.org/10.47832/lan.con4-14.

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This study is an attempt to shed light on a central and important issue in the lives of any nation or society or group of people, and it is the issue of "faith". One of the most important foundations in the Jewish faith is the "Sabbath" or day of rest for the Jews, which they respect and sanctify from all the other six days of the week. This study discusses the different representations of Saturday in Hebrew poetry. This study examined different representations of the theme of Saturday in Hebrew poetry with special emphasis on the significance of these representations shaped their worldview of the Jews on the topic flowing. Saturday is a day of rest and weekly holy people of Israel, the first deadline dates prescribed in the Torah. When there was a regular basis every seven days, on the seventh day a week. Saturday is the start of Friday's end, a little before sunset - the time called "Saturday Night", and tip the next day, with nightfall - long known as "Saturday". Jewish Saturday is considered the most sacred date. Saturday observance is one of the central commandments in Judaism; According to Judaism, this is the first commandment given to man, on the day he removed and weighed against all the commandments of the Torah. Judaism Saturday symbolizes the creation of the world by God and the holiness constant since the world was created by God. Reasons for the mitzvot and customs specific biblical command to sit origin consecrate this day and strike him from work, God's act of creation after the completion of the six days of creation. Saturday is used only for rest and refraining from doing work, and has been caught during today's Bible Holiness, pleasure, study Torah and elation. Observance of the Saturday, according to Judaism, is a practical admission creation of the world, reinforces the belief and non-observance leads to weakening of the Jewish faith, as well as keeping the Saturday brings a person to the Creator and secrete more physical nuns. Israel was set Saturday to officially rest. Sanctity of "on Saturday" is based - according to tradition - the thinking that thought that the God who created the heavens and the earth in six days, and Ahri-cc, he rested on the seventh day his work which he worked it, and he ordered them to stop all this day according craft books mentioned several books of the Bible. At the beginning of this study will be discussed at the origin of the word "Sabbath" (Saturday) in the Hebrew language, and the meaning of the word "Sabbath" in the Bible, Then, will be discussed on the types Saturday among the Jews, except they have a regular Sabbath day three ten types of Saturdays, expressing the various events and occasions and have various rituals and special customs. Too, will be discussed on the customs and rituals that the Jews do them during the entry to his departure on Saturday. Even so, it is during this study for some changes in different terms to Saturday, which the Jews call them the Sabbath. These names were used most by the Hebrew writers in modern times in their songs and stories that written in honor of this day, and Hebrew poets wrote poetry on Saturday: Bialik wrote the song "Saturday queen", poet Amir Gilboa wrote the song "Cch Cmo Sani the up" and others. By analysis of these literary works can be seen that the authors of these works depict through which all customs and ceremonies on Saturday in detail from beginning to end, especially the poet Bialik's poem "Saturday queen". And the end of the study conclusions and sources will come

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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Abstract:

While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.

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Reports on the topic "Holiness"

1

von Speyr, Adrienne. Holiness in Everyday Life. Saint John Publications, 2022. http://dx.doi.org/10.56154/tb.

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