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Kenny, Joseph. "CHRISTOLOGY AND THE CHALLENGE OF INTER-RELIGIOUS DIALOGUE." Bulletin of Ecumenical Theology, 2003. http://digital.library.duq.edu/u?/bet,865.
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Song, Young Seok. "Inter-religious dialogue in the religious situation of Korea the need, basis and principles /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p007-0202.
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Esselius, Sonja. "How do religion and a religious dialogue foster social cohesion? : A study of the Inter-religious Council of Stockholm." Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-413327.
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Europe has in recent years recognized the need of the inclusion of religions in the dialogue on social cohesion and building of its future. Analysts of the interreligious dialogue suggest that understanding the process of it may be helpful to both the initiators of such conversations as well as all the participants. The idea of different religions working together raises some questions. One of the first questions asked is whether interreligious dialogue really works. How can diverse religions dialogue when there are disputes even within the same religions and within their branches? The understanding of the process offers a better chance of such dialogue being successful and useful for the building of the world we live in. This thesis explores interreligious dialogue by looking into the interreligious council of Stockholm, which currently includes eighteen different religions, representing some of the city’s diversity, its thoughts and culture. For the analysis, we will use Orton’s discussion and recommendations. In his “Interfaith dialogue: seven key questions for theory, policy and practice” (2016), Orton considers many of the nuances involved in such dialogue. Questioning and reflections allow for the observations and insight into the complexities of interreligious dialogue which provides for better understanding of the process included. Theories and angles consider social and psychological elements, as well as religious concerns. Using qualitative research, coming from the interpretive paradigm, this thesis analyses how interreligious dialogue works within a local interreligious council. Analysing the reflections and answers of the respondents, we find the answers to some of the questions given by Orton and reflect over the practical understanding of the theories we looked at.
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SODRÉ, OLGA REGINA FRUGOLI. "MONK`S DIALOGUE IN THE WAY TO ABSOLUTE: SOCIAL PSYCHOLOGICAL STUDY OF INTER-RELIGIOUS MONASTIC DIALOGUE." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2005. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=7556@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROA presente tese investiga uma forma nova de diálogo entre monges, o diálogo de experiência, focalizando o processo psicossocial de identidadealteridade religiosa. A pesquisa baseou-se em documentos e testemunho do Diálogo Inter-religioso Monástico (DIM), órgão ligado ao Conselho Pontifício para o Diálogo Inter-religioso (CPDI) do Vaticano, que reúne monges de mosteiros católicos do mundo inteiro, participando de comissões de diálogo com monges de outras tradições religiosas. Embora recente este tipo de diálogo indica uma tendência inovadora na relação entre as religiões ocidentais e orientais; e é fruto não apenas do esforço pessoal de alguns pioneiros, mas também das transformações religiosas e sociais que se aceleraram na atual etapa de mundialização. Assim sendo, após apresentar os fundamentos do monaquismo, tendo salientando as diferenças entre suas principais tendências e a referência a uma base comum, situo o desenvolvimento deste tipo de diálogo na perspectiva da história monástica cristã, do atual contexto de pluralismo religioso e de elaboração católica sobre o tema. A importância deste tipo de diálogo para o campo de estudo da religião reside em sua ênfase na experiência, em sua associação entre diálogo e contemplação (ou meditação), e no compartilhamento de práticas monásticas por membros de diferentes tradições religiosas. Ao mesmo tempo, como as experiências relatadas pelos monges estão enraizadas em uma vida religiosa tanto pessoal como comunitária e foram orientadas para o testemunho, elas permitiram um enfoque das representações históricas que relaciona estas representações às práticas religiosas, às experiências espirituais, e às histórias de vida dos monges e comunidades monásticas. A convergência da reflexão vinda de vários campos do conhecimento em direção à experiência transformou esta última em um ponto nodal de referência, em torno do qual foi possível integrar estes campos e estabelecer uma articulação com o testemunho, a narração e o processo psicossocial. Baseada na fenomenologia hermenêutica de Ricoeur e na concepção da consciência religiosa de Nabert, e tendo colocado em evidência a contribuição da psicologia social para esclarecer a dinâmica de identidade-alteridade entre o ego e o alter, a tese analisa o sentido, a formação e a consolidação de uma nova dinâmica desenvolvida no contexto do diálogo intermonástico, estudando-a do ponto de vista da comunidade monástica católica e de sua experiência viva e histórica de diálogo e contemplação. Esta rompe com a visão de subjetividades separadas e com a negação e exclusão da alteridade religiosa, chegando a uma perspectiva de unidade na pluralidade e a um novo tipo de identidade e espiritualidade dialogal. Tendo verificado a importância central desta dinâmica e seu sentido religioso para o desenvolvimento do diálogo entre contemplativos, a tese destaca não apenas a dimensão psicossocial desta dinâmica, mas seu enraizamento no mais profundo centro do ser, sublinhando a relação estabelecida pelos monges católicos entre o diálogo inter-religioso e seu diálogo com Deus. A concepção cristã da alteridade de Deus e do próximo foi determinante para a formulação e prática dialogal de reconhecimento mútuo e para as experiências monásticas de paz e harmonia entre os monges de diferentes religiões. É possível, portanto, distinguir a dinâmica de reconhecimento mútuo da dinâmica de autoafirmação e recusa do outro, relacionada à experiência de negação da diferença, de guerra e eliminação da alteridade. A dinâmica de reconhecimento mútuo é favorecida pela ruptura social da vida monástica, pelas práticas contemplativas e pelo profundo processo de reformulação da identidade- alteridade pela qual passam os monges em sua caminhada para o Absoluto. Atualmente, o reconhecimento
The present thesis investigates a new form of dialogue among monks, the dialogue of experience, bringing into focus the psychosocial process of religious identity-alterity. The research is based on documents and testimonies of the Monastic Inter-religious Dialogue (MID), organism attached to the Vatican`s Pontifical Council for Inter-religious Dialogue (PCID), that gathers monks from Catholic`s monasteries of all the world participating at dialogue`s commissions with monks of others religious traditions. Although recent, this type of dialogue indicates a renewable tendency in the occidental and oriental religions` relationship; and it is fruit not only of the personal efforts of some pioneers, but also of religious and social transformations, that are accelerating in the actual world-wideness stage. Then, after presenting the monachism`s foundations, having presented the differences among their main tendencies and the references to a common base, I situate the dialogue`s development in the perspective of Christian monastic history, of the current context of religious pluralism and of Catholic`s elaboration about this subject. The importance of this type of dialogue to the religious study`s field lies in its experience`s emphasis, in its association between dialogue and contemplation (or meditation) and in the sharing of monastic practices by the different religious traditions` members. At the same time, as the monk`s experience accounts are rooted in their personal and communitarian religious life and are orientated to testimony, they allowed an approach of historical representations that relates these representations to religious practices, to spiritual experiences and to life`s histories of monks and monastic communities. The convergence of reflections coming from various fields toward experience has transform this one in a central point of reference around which it was possible to integrate these fields and establish the articulation of experience to testimony, narration and psychosocial process. Based on Ricoeur`s hermeneutical phenomenology and on Nabert`s conception of religious consciousness, and having put in evidence the social psychology`s contribution to clarify identityalterity`s dynamic between the ego and the alter, this thesis analysis the sense, the formation and the consolidation of a new dynamic developed in the inter-monastic dialogue`s context, studying it from the point of view of the catholic`s monastic community and of their living and historical dialogue and contemplation`s experience. This one breaks off with the separated subjectivities` vision and with the negation and exclusion`s of religious alterity, arriving to a unity in plurality`s inter-subjectivity perspective and to a new type of catholic dialogical identity and spirituality. Having verified the central importance of this dynamic and its religious sense to the dialogue`s development among contemplatives, the thesis stands out not only this dynamic`s psychosocial dimension, but also its rooting in the deepest center of being, underlying relation established by catholic monks between the inter-religious dialogue and their dialogue with God. The Christian conception of God and fellow`s alterity has been determinant to the dialogical mutual recognition and to the peace and harmony`s monastic experiences among monks from different religions. The study of this conception and of its application on inter-monastic dialogue conducts to the distinction between this dialogical dynamics from the one established in terms of auto- affirmation and other`s deny, that is related to the differences` negation, to war, and to several kinds of alterity` s elimination. The mutual recognition was favored for the monastic social rupture, for the contemplative practices and for the profound process of identityalterity`s reformulation the monks go through in their path toward the Absolute. Nowadays, the recognition of
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Caixeiro, Ana Luzia. "Fraternidade cósmica universal: um estudo sobre a dinâmica do diálogo inter-religioso." Universidade Federal de Juiz de Fora, 2013. https://repositorio.ufjf.br/jspui/handle/ufjf/920.
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Este trabalho tem como foco o estudo da Fraternidade Cósmica Universal, um grupo sediado na cidade de Petrópolis, Rio de Janeiro, Brasil. O grupo realiza encontros entre segmentos religiosos e não religiosos, promovendo o conhecimento, a interação e o diálogo entre as diversas tradições. O objetivo desta pesquisa foi compreender essa dinâmica. Para sua execução foram realizadas visitas ao grupo, observações, participações em suas atividades e entrevistas com seus membros efetivos e visitantes. O resultado encontra-se organizado em três capítulos. No primeiro capítulo serão abordados o diálogo inter-religioso no atual contexto do pluralismo, a questão da identidade, da busca pelo sentido e as novas configurações religiosas. No segundo capítulo serão apresentados a criação e o histórico do grupo, as atividades desenvolvidas pela casa, a dinâmica dos encontros e os espaços físicos onde ocorrem. O terceiro capítulo apresentará os personagens envolvidos nesse processo, suas trajetórias até o grupo e as funções que desempenham na construção de um espaço para o exercício do diálogo inter-religioso e na formação de uma identidade para o grupo. A análise final apresentará os elementos desta dinâmica do diálogo inter-religioso que ocorre na Fraternidade Cósmica Universal.
This research focuses on the study of the Fraternidade Cósmica Universal, a group headquartered in the city of Petropolis, Rio de Janeiro, Brazil. The group set up meetings between religious and non-religious segments, promoting knowledge, interaction and dialogue between different traditions. The purpose of this work was to understand this dynamics. For its implementation, visits were done to the group, observations, participation in activities and interviews with its members and visitors. The result of this research is organized into three chapters. In the first chapter will be addressed interfaith dialogue in the current context of pluralism, the question of identity, the search for meaning and new religious settings. In the second chapter will be presented the creation and history of the group, the activities of the home, the dynamics of the meetings and the physical spaces in which they occur. The third chapter introduces the characters involved in this process, their trajectories to the group and the roles they play in the construction of a space for the exercise of interfaith dialogue and the formation of an identity for the group. The final analysis will present the elements of the dynamics of interfaith dialogue that occurs in Fraternidade Cósmica Universal.
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Munjid, Achmad. "Building a Shared Home: Investigating the Intellectual Legacy of the Key Thinkers of Inter-Religious Dialogue in Indonesia." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/290756.
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ReligionPh.D.
How does inter-religious dialogue in Indonesia transform and being transformed by the New Order authoritarian regime in the creation of a strong civil society and a religiously plural and democratic country? By discussing the politicization of religion and mobilization of religious communities by the New Order regime to fight against the Communists in the wake of the 1965 tragedy as the background, this dissertation seeks to analyze the anatomy of inter-religious relations in the country, including its historical roots, pivotal events, enduring issues and consequential development in the later period. The discussion is placed in a wider theoretical context on the role of religion in public life. Based on the analysis of topical biography, academic works, media reports and other reliable unpublished documents as the main sources, the dissertation investigates the intellectual legacy of four selected key thinkers in the field of inter-religious dialogue. It critically discusses the complex interplay between religion and politics in particular relation to such issues as religious pluralism, religious tolerance, exclusivism, human rights, freedom of religion, legal discrimination, and minority-majority relations. It highlights why and how the contesting discourse within a particular religious community about other group, between different religious communities, especially the Muslims and the Christians, as well as between religious communities and the regime move toward certain direction in particular context and then move towards the opposite direction in other context. Despite the wide spread conflict towards the end of the New Order regime and during the 2000s, the dissertation proved that inter-religious relations in Indonesia in general developed from antagonism to more dialogical relations over the period. The four selected key thinkers of inter-religious dialogue and their intellectual legacy demonstrated how religion could make fundamental contribution in the creation of democracy in a religiously plural society.
Temple University--Theses
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Sereičikas, Gražvydas. "Religijų dialogas ir tolerancijos ugdymas." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2008. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2008~D_20080924_174300-96113.
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Darbe analizuotas religijų dialogas ir jo plėtotei būtina sąlyga - tolerancijos buvimas. Globalėjančiame pasaulyje tolerancijos ugdymas padeda įgyvendinti teisingumą, taikų įvairių religijų sugyvenimą. Šiandieninė religijų dialogo situacija Lietuvoje atskleidžiama, analizuojant Bažnyčios Susirinkimų dokumentus, Lietuvos Respublikos įstatymus, vyriausybės nutarimus, Švietimo ir mokslo ministerijos patvirtintas bendrojo lavinimo mokyklų programas. Apžvelgiamas Lietuvos religinių bendruomenių indėlis į tarpusavio toleranciją, kuri vykdoma ekumeninio judėjimo pagrindu.Aptartos teorinės ir praktinės konfesijų dialogo suderinamumo kliūtys, ištirta moksleivių nuostata tarpreliginio dialogo ir tolerancijos klausimu. Atkreiptas dėmesys į visuomenės religinio bei etinio švietimo būtinumą ir galimybes vertybių pervertinimo situacijoje.A dialogue and the necessary condition for its development – the presence of tolerance were analyzed in this work. In today’s world of globalization the raising of tolerance is helpful in implementing justice and peaceful living in concord among the religions. The present situation of the dialogue between religions in Lithuania is revealed by analyzing the documentation of Church Assemblies, the laws of the Lithuanian Republic, the governmental legal acts, the secondary school curriculums confirmed by the Ministry of Education and Science. The work is also reviewing the input of the Lithuanian religious communities into common tolerance, which is performed on the basis of ecumenical movement. The theoretical and practical compatibility obstacles of the confessions’ dialogue are discussed as well as pupils’ attitude towards the issue of inter-religious dialogue and tolerance is investigated. The attention is paid on the necessity of religious and ethic education in the society and the possibilities of the reassessment of values in this situation.
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Uusisilta, Matias. "The Sultanate of Oman as a Venue for Inter-faith Dialogue and Intercultural Immersion : A Case-Study on Christian Semester Abroad Students living in a Muslim Context." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-397721.
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This paper is a case-study on a group of American students, who spent a four- month period in Oman on a semester abroad program hosted by Al Amana Cen- tre. This paper examines the changes that have occurred in the students concep- tual thinking, their attitudes towards Muslims, Arabs and Islam and their personal theology, and identifies causes of those changes. In the first section, I will introduce the interfaith work that Al Amana Centre does, and lay a summary of the history and theory of Christian-Muslim dialogue. I will also explain the concept of Theology of Religion, which is central in examining the students’ own theological views. I will also introduce transformative learning theory that I use as a theoretical framework in this study In the last section of this paper, I analyze the research material which includes program curriculum, student interviews, student essays and students’ answers to questionnaires and surveys. From this material, I have identified repeating ideas and patterns and compared them to the framework offered by transformational learning theory. This paper seeks to answer to the question: what kind of effects does the Al Amana semester abroad program, infused with cultural immersion, have on the students in this particular case study. In the conclusion part of this paper, I con- clude that the semester abroad program facilitates opportunities for deep reflec- tion and extrarational experiences that work as a catalyst for transformation. It is hoped that this study can offer guidelines for other programs that aim at transforming attitudes and believes, and that work with cultural immersion and interfaith dialogue. It should be noted though, that the conclusions and outcomes of this study are tied to the specific context and people who attended the semes- ter abroad program, and should not be taken as universal or context-free.
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Sneddon, David. "A history of faith-based micro, meso and macro dialogue between Muslims and non-Muslims in Australia prior to 9/11." Phd thesis, Australian Catholic University, 2021. https://doi.org/10.26199/acu.8wq7v.
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Inter-religious dialogue is an essential means for different faiths and believers to develop friendship and understanding in an increasingly global and multifaith society. Additionally, it could provide for increased levels of social harmony in a seemingly divided yet ever-shrinking globalised world. Islam has a long history with Australia that pre-dates European colonisation; however, research into the nature and impact of interfaith dialogue between Muslims and non-Muslims is scarce.
To date, there is an extensive gap in the academic record as no comprehensive historical exploration on inter-religious dialogue prior to 9/11 between Muslims and non-Muslims has been undertaken in Australia. Accordingly, it is envisaged that this will be the most comprehensive research on the topic to date. Uniquely, through the application of the sociological population-level constructs of micro, meso and macro-level analysis this research has looked for evidence of cyclical patterns of inter-religious dialogue over Australia’s long history and contact with Islam. A key question for this research is how, if at all, have different sociological levels of dialogue, as represented in the public and private record, contributed to meaningful social harmony? It is hoped that this historical enquiry will place some light on past paradigm shifts in interfaith relations and assist in the future of interfaith dialogue in a uniquely Australian context.
Using the public record, along with other related academic works, this research has analysed the available evidence to establish the sociological levels of interfaith dialogue that existed in Australia up to 2001. A brief overview of the history of global and local inter-religious dialogue has been provided that includes the approaches taken by the various religions as outlined in the sacred texts, the Torah, Gospels and Qur’an. It also looks to outline the changes that have occurred surrounding religion in Australia over time.
Initial research has demonstrated levels of micro and meso-level dialogue in the pre-colonial period between the Muslim Baijini, Macassans and Australia's Indigenous peoples. Following colonisation, this dialogue largely disappeared and was replaced by a period of mutual monologue, enforced by the dominant Christian hegemony, notwithstanding the contribution by members of the Islamic community to the exploration and construction of modern Australia. Despite the effects of the Immigration Restriction Act (1901), Muslims continued to migrate to Australia and integrate into the community, including those from British India and Albania. Many kept their religious beliefs and thrived in several Australian towns through the 20th Century. As the century progressed, so did the growth of the Australian umma, with migrants arriving from Turkey, Lebanon, Bosnia, Indonesia, the Middle East and North Africa. Through a critical historical analysis of the public and private records, this research has looked to illustrate to true nature of the sociological levels and effectiveness of dialogue from the first contact with Islam, sometime before the 17th Century until the beginning of the 21st Century.
Importantly, the key contribution of this research has also found that the levels of dialogue have been measurable and over time, cyclical in nature, when measured using the sociological constructs of micro, meso and macro. Additionally, this research has uncovered the importance of ecumenical dialogue as a precursor to any meaningful inter-religious dialogue, largely driven by the Catholic Church’s Declaration Nostra Aetate in 1965. Other aspects of the findings include, the need for a critical mass, some form of organisation and favourable political conditions. Finally, shortcomings and suggestions for further avenues of research are discussed.
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Bodenbender, Stanislava. "The Role of Religious Leaders in Conflict Transformation." Master's thesis, Vysoká škola ekonomická v Praze, 2012. http://www.nusl.cz/ntk/nusl-197398.
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Religion has often been viewed as a source of conflict and violence in international relations. Yet history provides that religion has also been a source and inspiration for peace building and non-violent resistance. The role of religious leaders in conflict transformation has been treated as a marginal phenomenon. Appleby (2000) points out that identifying and documenting the roles of religious actors in resolving protracted conflicts remains an unfinished task. This thesis is an attempt to meet such challenge by focusing on religious leaders and their role in search of solutions in deeply rooted conflicts. Working from the premise that religious leaders can make a substantial contribution in conflict transformation, the overarching goal of this thesis is to examine what roles religious actors play and how equipped they are to serve their communities in their capacity as peacemakers.
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BALEEIRO, Lilian Araújo. "A ESCOLA COMO ESPAÇO DE DIÁLOGO: O DESAFIO DO PLURALISMO RELIGIOSO PARA O ENSINO RELIGIOSO." Universidade Metodista de Sao Paulo, 2015. http://tede.metodista.br/jspui/handle/tede/1615.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
With this thesis we present the inter-religious dialogue, from the Brazilian religious pluralist situation, as a challenge for the discussion of religious education in public schools in the secular state of Brazil, with the purpose to overcome intolerance and religious exclusivism. In the first chapter we will introduce the present situation of religious education, especially in its important historical moments, the relationship with the secular state and the position of the Permanent National Forum of Religious Education (FONAPER). In the second chapter we analyze the Brazilian religious plurality taking into account the elements of the Brazilian religious map, relating it to data from the last census of IBGE, with the intention of knowing the Brazilian religious framework and the plural context in which religious education is inserted. In the last chapter we will discuss a proposal of a religious education as ‘a space of dialogue’ between different religions, making use of the foundational elements of the theology of religious pluralism and interreligious dialogue. The practice of religious education as ‘a space of dialogue’ is brought forward as the option that enables tolerance among religious groups represented in the school environment.
Com a presente dissertação buscamos apresentar o diálogo inter-religioso, a partir do pluralismo religioso brasileiro, como desafio para a discussão sobre o ensino religioso em escolas públicas no Brasil, enquanto Estado laico, possibilitando a superação da intolerância e do exclusivismo religiosos. Para isso, no primeiro capítulo apresentaremos a situação do ensino religioso, com destaque para momentos históricos, sua relação com a laicidade do Estado e a experiência do Fórum Nacional Permanente do Ensino Religioso (FONAPER). No segundo capítulo analisaremos a pluralidade religiosa brasileira a partir elementos formadores do mapa religioso brasileiro, relacionando com os dados dos últimos censos do IBGE, com a intenção de conhecer o quadro religioso brasileiro e o contexto plural no qual o ensino religioso está inserido. No último capítulo discutiremos a proposta de um ensino religioso como espaço de diálogo entre as diferentes religiões, utilizando para isso alguns elementos da teologia do pluralismo religioso e do diálogo inter-religioso como fundamentos. A prática do ensino religioso enquanto espaço de diálogo é possível e possibilita a tolerância entre os grupos religiosos que estão representados no ambiente escolar.
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RIBEIRO, ANTONIO CARLOS SILVA. "ECLESIALITIES AND DIALOGUE INTER-RELIGIOUS: THE CHRISTIAN CHURCHES AND THE EXPERIENCE OF SALVATION, STARTING FROM THE NEW THEOLOGICAL PARADIGMS IN LATIN AMERICA." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2009. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=31628@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROOs conceitos de trindade e ternariedade são fundamentais para refletir sobre o diálogo inter-religioso. A expressão relacional da trindade surge no terceiro artigo do Credo Niceno (381 d.C.). Apesar disso, o Espírito Santo ficou invisibilizado na teologia por séculos, por causa da base binitária na lógica do pensamento ocidental. Isso gerou falsa polarização entre fé e ciência, e monoteísmo e pluralismo. Ao ser revelada a ternariedade, pela filosofia de Peirce (séc. XIX) e a física quântica de Planck (séc. XX), tornou-se categoria da transdisciplinaridade. A teologia seguiu laborando pelo paradigma aristotélico – binitário, misógino e com a potência na coisa visível – e produzindo discursos monológicos eruditos, autodefensivos e solitários, numa contramarcha que provocou atrasos na reflexão teológico-filosófica do mundo ocidental, com impacto nas relações ecumênicas e inter-religiosas. O novo paradigma teológico interpela teólogos/as sobre sua responsabilidade diante da comunidade, por tocar na ética da vida e implicar na salvação. Sua incidência na América Latina é relevante pelo histórico de confronto, dominação militar, submissão cultural e imposição religiosa desta. Sob a influência das teologias da libertação, feminista, negra e indígena, as eclesialidades são chamadas a rever sua relação com a pós-modernidade, base mínima para entrar no diálogo interreligioso. E reelaborar novas bases epistemológicas para pensar o transreligioso, sem sucumbir à tentação monoteísta de constranger a realidade para ceder ao seu propósito.
The concepts of trinity and ternarity are fundamental to think about the inter-religious dialogue. The relational expression of the trinity appears in the Nicene Creed s third article (381 A.D.). In spite of that, the Holy Spirit remained in theology for centuries, because of the binitary base in the western thought s logic. This fact generated a false polarization between faith and science, and monoteism and pluralism. When the ternarity was revealed for the Peirce s philosophy (19th century) and the Planck s quantum physics (20th century), it became the category of the transdisciplinarity. Theology continued working by the Aristotelian paradigm - binitary, misogynistic and with the potency in the visible thing - and producing erudite monological speeches, self defensives and solitarians, in a counter-attack that provoked arrears in the theological-philosophical reflection of the western world, with impact in the ecumenical and interreligious relationships. The new theological paradigm questions theologians about their responsibility in front of the community, because they touch life ethics and imply salvation. Its incidence in Latin America is important because the historic confrontation, military dominance, cultural submission and religious imposition of her. Under the influence of the liberation, feminist, black and indigenous theologies, the eclesialities are called to review its relationship with the postmodernity, minimum base to enter in the inter-religious dialogue. And reconstruct new epistemological bases to think the trans-religious, without succumbing to the monoteist temptation of constraining the reality to according with our purpose.
Los conceptos de trinidad y ternariedad son fundamentales para pensar en el diálogo interreligioso. La expresión relacional de la trinidad aparece en el tercer artículo del Credo Niceno (381 a.C.). A pesar de eso, el espíritu santo permaneció invisible en la teología durante siglos, debido a la base binitaria de la lógica del pensamiento occidental. Este hecho generó una polarización falsa entre la fe y ciencia, y monoteísmo y pluralismo. Cuando la ternariedad se reveló en la filosofía de Peirce (siglo XIX) y en la física quántica de Planck (siglo XX), se volvió una categoría de la transdisciplinaridad. La teología continuó trabajando por el paradigma Aristotélico - binitario, misógino y con la potencia en la cosa visible - y produjo discursos monológicos, autodefensivos y solitarios, en una contramarcha que provocó atrasos en la reflexión teológico-filosófica del mundo occidental, con el impacto en las relaciones ecuménicas e interreligiosas. El nuevo paradigma teológico cuestiona a los teólogos sobre su responsabilidad delante de la comunidad, porque a ellos toca la ética de vida e implica la salvación. Su incidencia en Latinoamérica es importante por la confrontación histórica, dominación militar, sumisión cultural e imposición religiosa de ella. Bajo la influencia de las teologías de la liberación, feminista, negra e indígena, las eclesialidades son llamadas para repasar su relación con la pósmodernidad, base mínima para entrar en el diálogo interreligioso, y reconstruir la nueva base epistemológica para pensar lo transreligioso, sin sucumbir a la tentación monoteísta de constreñir la realidad a ceder a nuestro propósito.
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Barra, Suely Ribeiro. "Hipótese pluralista de John Hick: a sua contribuição para o diálogo inter-religioso." Universidade Federal de Juiz de Fora, 2014. https://repositorio.ufjf.br/jspui/handle/ufjf/485.
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O presente estudo procura descrever a trajetória teológica de John H. Hick, filósofo e teólogo inglês que se notabilizou por defender, ao que se refere ao diálogo inter-religioso, uma posição pluralista de acolhimento igualitário a todas as religiões. Escritor prolixo publicou inúmeros livros e artigos defendendo a sua hipótese pluralista em confronto com posições tradicionais do Cristianismo. Neste trabalho seus principais textos são apresentados e discutidos comparando-os com as demais posições nas diversas tradições religiosas com respeito à soteriologia humana tendo em vista o entendimento entre elas.
The present research try to describes the theological trajectory of John H. Hick, English philosopher and theologian who become well-know distinguished himself by defending, a pluralistic position regarding an equal treatment for all religions in religious dialogue. Wordy writer has published numerous books and articles advocating its pluralistic hypothesis in comparison with traditional positions of Christianity. In this work its main texts are presented and discussed by comparing them to other positions in the various religious traditions with respect to human soteriology in view of the understanding between them.
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Muñoz, Manuel Alfonso Díaz. "Educar para a paz: comportamentos pró-sociais." Faculdades EST, 2011. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=340.
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O tema central da tese é a educação para a paz na escola. É abordado a partir da bibliografia disponível e da investigação realizada durante o ano letivo de 2009 com 151 adolescentes de quatro escolas da rede pública e particular da região metropolitana de Belo Horizonte. A pergunta fundamental e motivadora da tese é: é possível educar para a paz na escola? Com o foco nesta questão central e a partir da hipótese inicial de que na medida em que educarmos comportamentos pró-sociais na escola, inibiremos os comportamentos violentos, foi realizada a pesquisa de campo com o objetivo geral de investigar os fatores que, numa proposta de educação para a paz, favorecem o desenvolvimento de comportamentos pró-sociais nos adolescentes e evitam comportamentos violentos no contexto escolar. Foram objetivos específicos da investigação realizada os seguintes: entender a educação para a paz como um compromisso fundamentado na experiência religiosa expressada nas diferentes tradições e como elemento central numa proposta de diálogo inter-religioso; estudar a adolescência como etapa privilegiada de intervenção psicopedagógica; analisar os efeitos da aplicação de um programa de intervenção psicopedagógica de educação para a paz na escola. A pesquisa combina métodos qualitativos e quantitativos ao usar o modelo experimental-estatístico, com um delineamento experimental multigrupo de medidas repetidas pré-teste/pós-teste, junto com o observacional-descritivo, privilegiando a observação participante. O primeiro capítulo é dedicado à fundamentação teológica da tese desde uma perspectiva pluralista e libertadora que privilegia o diálogo inter-religioso. O segundo capítulo é dedicado à fundamentação psicopedagógica da pesquisa e reflete sobre o binômio educação integral para a paz / comportamento pró-social. O terceiro capítulo descreve o percurso e a opção metodológica adotada na investigação. Finalmente o quarto analisa os dados coletados tomando como referência básica as quatro variáveis trabalhadas no programa de intervenção implementado com os adolescentes sujeitos da investigação e relacionadas todas elas com comportamentos pró-sociais: autoestima, expressão/compreensão de sentimentos, relações de cooperação e resolução de conflitos. A pesquisa constatou a efetiva diminuição dos comportamentos violentos dos adolescentes na sala de aula, especialmente nas escolas da rede pública participantes, junto com sinais de avanços na manifestação de comportamentos pró-sociais, mostrando que é possível e viável educar para a paz nas escolas através de programas de intervenção psicopedagógica específicos e de fácil implementação.The central theme of theses is education for the peace at school. This theme is discussed based on the bibliography available and on investigation. The investigation was carried through the school year of 2009 with 151 adolescentes from four public schools in the metropolitan region of Belo Horizonte. The fundamental and motivating question of the thesis is: Is it possible to educate for peace at school?With the focus on this central issue and from the initial hypothesis that the extent to educate pro-social behavior at school, inhibit violent behavior. A field research was conducted with the aim to investigate the factors that, in a proposal of education for the peace, favors the development of pro-social behaviors in the adolescents and prevents violent behavior at school. Our research was motivated by the following points: understanding education for the peace as a religious experience based on the commitment expressed in the different traditions and as a central element in a proposal for inter-religious dialogue and to study the adolescent stage as prime psychopedagogical intervention, analyze the implementation of a psychopedagogical intervention program of education for the peace at school. The research combines qualitative and quantitative methods to use the experimental-statistical model, with a multigroup experimental design with repeated measures pre-test/post-test, along with observational and descriptive, focusing on participant observation. The first chapter is related to the theological foundation of the research from a pluralistic and liberating perspective that focuses interreligious dialogue. The second chapter refers to the psychopedagogical fundamentals of the research and reflects on the dual integral education for peace / pro-social behavior. The third chapter describes the course and the methodological approach used to carry out this research. The fourth chapter is based on the analysis and comments of collected data. For that purpose reference was made to the four parameters worked in the program of intervention implemented with adolescent subjects of the investigation and all of them related to prosocial behaviors: self-esteem, expression / comprehension of feelings, cooperation relations and conflict resolution.The research showed the effective reduction of violent behaviors of adolescents in the classroom, especially in public schools participating, along with signs of progress in the demonstration of prosocial behaviors, showing that it is possible and feasible to educate for the peace at schools through psychopedagogical intervention programs which are easily implemented.
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Errera, Alfred. "Le rapport des maîtres soufis aux « peuples du Livre » et à leurs doctrines." Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040249.
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Si l'étude du regard de l'islam sur les autres religions fait l'objet d'un intérêt croissant, peu d'attention a été accordée au rapport des maîtres soufis tant au christianisme et au judaïsme qu'aux chrétiens et aux juifs. La première partie de cette étude présente une analyse de ce sujet tel qu'il a été perçu par les intellectuels occidentaux qui se sont convertis à l'islam ou qui ont consacré au soufisme des années de recherche. Dans sa deuxième partie, elle analyse les positions des maîtres soufis selon cinq aspects : leur rapport aux Écritures et doctrines des chrétiens et des juifs, leur regard sur leurs rites et coutumes, la conception de leur Salut, leur relation aux chrétiens et aux juifs en tant que personnes, et enfin leur conception du jihâd guerrier contre les pays chrétiens, ainsi que le lien que font ces maîtres entre le jihâd majeur, celui de la lutte contre l'égo, et le jihâd mineur, belliqueux. L'étude dégage la tolérance digne de la plus haute admiration de certains maîtres soufis, mais dévoile aussi des positions rigoristes, irrespectueuses des doctrines et coutumes chrétiennes et juives, et exigeant l'application stricte des règles de la dhimma. Si les maîtres soufis ont mis l'accent sur le jihâd majeur, ils ont souvent témoigné d'un soutien inconditionnel au jihâd guerrier, le percevant comme une forme extrême de sainteté, garantissant le Bonheur dans ce monde ci et dans celui à venir. La modération des dirigeants musulmans contraste fréquemment avec leur extrémismeWhile research is devoted to the attitude of Sunni Islam toward other religions, little attention has been paid to the attitude of Sufi masters to Christianity and Judaism as well as to Christians and Jews. The first part of this study provides an analysis of this topic as perceived by western intellectuals who had converted to Islam or who had dedicated years of research to Sufism. In its second part, the attitude of Sufi masters is analyzed according to five perspectives: their position regarding the Christian and Jewish Scriptures and doctrines, their view of their rituals and customs, the understanding of their Salvation, their attitude toward Christian and Jews as human beings, and finally their position regarding jihâd warfare against Christian countries, and the link these masters made between the greater jihâd, the jihâd against one's desires, and the lesser jihâd, the warlike jihâd.This study shows tolerance worthy of the greatest admiration, but also reveals rigorous and disrespectful attitudes toward Christian and Jewish doctrines and customs, calling for the application of the dhimma harshest rules. While the Sufi masters have stressed the importance of the greater jihâd, they frequently gave unconditional support to the lesser jihâd, seeing it as a paroxysmal form of holiness, guaranteeing Happiness in this world and in the next one. The tolerance of Muslim leaders frequently contrasts with some Sufi masters' extremism
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CUGUSI, MARIA CHIARA. "Una testimonianza silenziosa.Storia della Chiesa cattolica in Tunisia dal Trattato del Bardo alla ‘rivoluzione dei gelsomini’." Doctoral thesis, Università degli Studi di Cagliari, 2015. http://hdl.handle.net/11584/266859.
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The work examines the change involving the Church in Tunisia from the period of the
Protectorate to the present through the fundamental moments of independence (1956) and the
signing of the ‘Modus vivendi’ (1964).
In the first structure of the “modern” Church, a fundamental role was played by the
complex figure of the French Cardinal Charles-Allemand Lavigerie who, while giving strong
impulse to setting up disinterested charitable social initiatives by the congregations (Pères
Blancs, Soeurs Blanches and others), also represented the ideal of the ‘evangelizing’ (as well
as colonial) Church which, despite its declared will to avoid proselytism, almost inevitably
tended to slip into it.
During the French Protectorate (1881-1956) the ecclesiastic institution concentrated
strongly on itself, with little heed for the sensitivity of its host population, and developed its
activities as if it were in a European country. From the social standpoint, the Church was
mostly involved in teaching, which followed the French model, and health facilities. In the
Church only the Pères Blancs missionaries were sincerely committed to promoting awareness
of the local context and dialogue with the Muslims. The Catholic clergy in the country linked
its religious activity close to the policy of the Protectorate, in the hope of succeeding in
returning to the ancient “greatness of the African Church”, as the Eucharistic Congress in
Carthage in 1930 made quite clear. The Congress itself planted the first seed in the twentyfive-
year struggle that led the Tunisian population to independence in 1956 and the founding
of the Republic in 1957.
The conquest of independence and the ‘Modus vivendi’ marked a profound change in the
situation and led to an inversion of roles: the Catholic community was given the right to exist
only on the condition that it should not interfere in Tunisian society. The political project of
Bourguiba, who led the Republic from 1957 to 1987, aimed to create a strongly egalitarian
society, with a separation between political and religious powers. In particular, in referring to
the Church, he appeared as a secularist with no hostility towards the Catholics who were,
however, considered as “cooperators”, welcome so long as they were willing to place their
skills at the service of the construction of the state. So, in the catholic Community was a
tension between the will of being on the side of the country and that of conserving a certain
distance from it and not being an integral part of it. In this process of reflection, the role of the
Second Vatican Council was fundamental: it spread the idea of a Church open to the world
and the other religions, in particular to Islam: the teaching of the Council led the
congregations present in the country to accept the new condition. This new Church that
emerged from the Council saw some important events in the process of “living together”, of
“cultural mixing” and the search for a common ground between different realities. The almost
contemporary arrival of Arab bishops raised awareness among the Tunisians of the existence of Christian Arabs and, at the same time, the Catholic community began considering their
faith in a different way.
In the last twenty years the situation has continued to change. Side by side with the priests
present for decades or even those born there, some new congregations have begun to operate,
albeit in small numbers: they have certainly revitalized the community of the faithful, but they
sometimes appear more devoted to service “within” the Church, than to services for the
population, and are thus characterized by exterior manifestations of their religion.
This sort of presence has made it possible for Bourguiba's successor, Ben Ali (president
from 1987 to 2011), to practice forms of tolerance even more clearly, but always limited to
formal relations; the Tunisians are still far from having a real understanding of the Catholic
reality, with certain exceptions connected to relations on a personal and not structured plane,
as was the case in the previous period.
The arrival of a good number of young people from sub-Saharan Africa, most of all
students, belonging to the JCAT, and personnel of the BAD has “Africanized” the Church in
Tunisia and has brought about an increase in Christians' exterior manifestations; but this is a
visibility that is not blatant but discreet, with the implicit risk of the Church continuing to be
perceived as a sort of exterior body, alien to the country; nor can we say, lacking proper
documentation, how it will be possible to build a bridge between different cultures through
the “accompaniment” of Christian wives of Tunisians. Today, the Church is living in a
country that has less and less need of it; its presence, in the schools and in health facilities, is
extremely reduced. And also in other sectors of social commitment, such as care for the
disabled, the number of clergymen involved is quite small.
The ‘revolution’ in 2011 and the later developments up to the present have brought about
another socio-political change, characterized by a climate of greater freedom, but with as yet
undefinable contours. This change in the political climate will inevitable have consequences
in Tunisia’s approach to religious and cultural minorities, but it is far too soon to discuss this
on the historical and scientific planes.
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Bergsten, Åsa. "Religionsdialog : Kommunikativ etik som resurs i mötet mellan kristna och muslimer i Sverige." Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-323089.
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Den här studien presenterar, tolkar och analyserar Seyla Benhabibs kommunikativa etik samt undersöker vilka implikationer denna får för religionsdialog som praktisk diskurs. Med utgångspunkt från den kommunikativa etikens båda grundläggande principer om universell moralisk respekt och egalitär ömsesidighet samt idén om det radikalt situerade moraliska subjektet arbetar författaren fram ett förslag på normativa utgångspunkter för religionsdialog mellan kristna och muslimer i Sverige. Aspekter av genus och makt kommenteras särskilt. Studien visar på hur den kommunikativa etiken ställer långtgående krav på dialogens förutsättningar, förberedelser likväl som på dess deltagare. Samtidigt framträder en etik som inte väjer för kontroversiella frågor och obehagliga samtal. I studien framhålls dialogens upprätthållande och kontinuitet som det överordnade målet.This study presents, interprets and analyzes Seyla Benhabib's discourse ethics, and investigates its implications for religious dialogue as practical discourse. On the basis of the fundamental principles of universal moral respect and egalitarian reciprocity, as well as the idea of the situated moral self, the author proposes ten normative starting points for inter-religious dialogue between Christians and Muslims in Sweden. Aspects of gender and power are commented in particular. The study shows how discourse ethics impose far-reaching demands on the conditions of the dialogue, on the preparation of it as well as on its participants. The continuity of dialogue is emphasized as the overall goal.
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Salomão, Norma Ribeiro Nasser. "O outro lado da montanha: Thomas Merton – uma perspectiva dialogal." Universidade Federal de Juiz de Fora (UFJF), 2008. https://repositorio.ufjf.br/jspui/handle/ufjf/3370.
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Este trabalho se propõe a pesquisar a sensibilidade para o diálogo inter-religioso em Thomas Merton a partir de sua experiência monástica de solidão, silêncio, contemplação e compaixão. Tenta refazer seu percurso na perspectiva dialogal e compreender a atração que as religiões orientais exerceram sobre ele, dando ênfase ao Sufismo, Taoísmo e Zen Budismo. Aborda as reflexões teóricas e sua vivência no campo do diálogo ainda dentro do mosteiro, que culminaram com sua viagem à Ásia, onde o monge trapista encontrou-se com grandes mestres espirituais do Oriente, fazendo então, a conexão entre o pensamento cristão e o budista. Esta pesquisa teve como objetivo dar uma visão panorâmica dos fatores internos e externos que contribuíram para o diálogo em Merton ao longo de sua jornada. Na sua interpretação, tanto aprofundar-se na própria religião quanto buscar conhecimento em outras crenças, são importantes para que os interlocutores do diálogo possam chegar a uma autêntica experiência de troca, de partilha e de fortalecimento da fé. O diálogo teria como meta alcançar um nível mais profundo de comunicação, que Merton denominou comunhão, sem, contudo, perder a singularidade inerente a cada tradição religiosa.
This one aims to search for the sensibility of the inter religious dialogue in Thomas Merton from his monastic experience of solitude, silence, contemplation as well as compassion. It tries to rebuild his way under a dialogal perspective, and, also, understand the attraction which the Eastern Religions exerted on him, emphasizing the Sufism, Taoism and Zen Buddhist. It goes around the theoretical reflections besides his experiences over the dialogue field yet inside the monastery, which culminate with his trip to Asia where the trappist monk met great Eastern spiritual masters, so that, he found out the conection between the buddhist and christian thoughts. This search got as a target giving an open wide panoramic view of inside and outside factors that contributed to the dialogue in Merton along his journey. Under his interpretation both getting into his own religion and searching knowledge in other belief, they are important for the speakers of the dialogue may get to an authentic partition, sharing experience and a deep stronger faith as well. The dialogue would aim to reach for a higher level of communication, which Merton named communion, however, without losing its singularity inherent to every religious tradition.
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Macedo, Maria Suzana Figueiredo Assis. "Em Terra Estrangeira: hospitalidade e diálogo inter-religioso." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/4077.
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CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
O tema desta tese foi desenvolvido, tomando como base as iniciativas de diálogo entre cristãos e muçulmanos experienciadas por Charles de Foucauld, Louis Massignon, JeanMohammed Ben Abd-el-Jalil, Georges Chehata Anawati e Christian de Chergé e a questão da hospitalidade que perpassa essas relações. Em um movimento de abertura ao outro, na singularidade do percurso realizado por cada um, encontraram-se imersos no espaço comunitário alheio, tornando-se hóspedes de uma cultura e de uma religiosidade diferentes. A análise foi permeada por três questões que se colocam, mas todas interligadas: Pode o diálogo inter-religioso, empreendido a partir de um diálogo de vida e da partilha das experiências religiosas, comportar resultados mais satisfatórios do que um diálogo a partir das convicções teológicas de cada interlocutor? Em que medida essas convicções são interpeladas no processo de caminhada com o outro que professa uma religião diferente? Qual é a significação da hospitalidade na vida desses cristãos e sua importância para o diálogo interreligioso? Essas experiências podem propiciar uma compreensão mais aprofundada do pluralismo religioso – tão vivo e presente em todas as sociedades – e da necessidade de abertura dialogal entre as religiões. Ao mesmo tempo, demonstram um possível modelo de realização positiva de diálogo inter-religioso na hospitalidade. Encontro livre de proselitismo e que pode ser estendido nas relações do Cristianismo com as outras religiões e até mesmo com aqueles que não professam religião alguma.
Le thème de cette thèse a été développé, basée sur les initiatives de dialogue entre chrétiens et musulmans vécue par Charles de Foucauld, Louis Massignon, Jean-Mohammed Ben Abd al-Jalil, Georges Chehata Anawati et Christian de Chergé et la question de l’hospitalité qui traverse ces relations. Dans un geste d’ouverture à l’autre à la singularité de l’itinéraire effectué par chacun, ils se sont retrouvés plongés dans l’espace communautaire étranger et ils se sont devenus des invités d’une culture et d’une religion différentes. L’analyse a été traversé par les trois questions, mais tous reliés entre eux: peut-t-il le dialogue interreligieux, entrepris d’un dialogue de la vie et de partage des expériences religieuses, apporter des résultats plus satisfaisants qu’un dialogue de convictions théologiques de chaque interlocuteur? Dans quelle mesure ces convictions sont remises en question dans le cheminement avec les autres qui professent une autre religion? Quel est le sens de l’hospitalité dans la vie de ces chrétiens et son importance pour le dialogue interreligieux? Ces expériences peuvent fournir une meilleure compréhension du pluralisme religieux – si vivant et présent dans toutes les sociétés – et la nécessité d’ouverture pour le dialogue entre les religions. En même temps, ces expériences montrent un modèle possible de réalisation positive du dialogue interreligieux dans l’hospitalité. C’est une rencontre sans prosélytisme et qui peut être étendue aux relations du christianisme avec les autres religions et même avec ceux qui n’ont pas d’appartenance religieuse.
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Sampaio, Fabio Maia. "Teologia e sociedade: o papel social da igreja frente aos desafios educacionais num mundo em transição." Faculdades EST, 2015. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=644.
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Pensar na relação igreja e mundo na modernidade e na pós-modernidade é perceber que essa relação se desenvolve em meio às mudanças próprias de um período em que é necessário repensar estruturas políticas, econômicas e instituições religiosas que já não conseguem responder de forma satisfatória a uma sociedade em transição. Um dos desafios que a educação da contemporaneidade precisa encarar é a de que o caminho para uma sociedade cada vez mais consciente de seu papel no mundo passa por uma educação de qualidade, que perpasse as diferenças, que saiba atender de forma inteligente a uma geração muito mais exigente e que luta pelos seus ideais rumo a um mundo melhor. A história da humanidade é marcada pela presença da religião que, em cada cultura, se constitui das mais variadas formas, e é justamente por este motivo que não devemos analisar o aspecto religioso nas escolas de forma preconceituosa, muito menos encarar essa realidade como se estivesse distante da sociedade moderna, muito pelo contrário, busca-se encontrar o melhor caminho para a oferta do Ensino Religioso (ER), considerando que, numa sociedade que se moderniza o tempo todo, em que a transformação se torna necessária para atender as várias demandas, o ER precisa também fazer parte desse processo, a fim de responder aos anseios religiosos da sociedade, respeitando seus valores culturais. Neste sentido, o processo educacional no país que passa pelo viés religioso que se inicia no Estado da Bahia, vai a partir do século XIX conceber novas percepções sobre o Ensino Religioso que busca se desvincular da proposta inicial trazida pelos colonizadores, necessitando repensar este componente curricular na perspectiva do diálogo inter-religioso, conforme assegurado no artigo da LDB pela nova redação dada pela Lei 9475/97. No entanto, esta pesquisa evidencia que sua implementação nas escolas públicas é um caminho ainda longo a ser trilhado.To think about the relation between church and world in modernity and in post-modernity implies perceiving that this relation develops in the midst of changes characteristic of a period in which there is a need to rethink political, economical structures and religious institutions which are no longer able to respond in a satisfactory way to a society in transition. One of the challenges which education in contemporary times needs to face is that the path of a society which is ever more aware of its role in the world must go through quality education, which pervades differences, which knows how to serve in an intelligent way a much more demanding generation and one which fights for its ideals in the direction of a better world. The history of humanity is marked by the presence of religion which, in each culture, is constituted in various different ways and precisely because of this reason we cannot analyze the religious aspect in the schools in a judgmental way, much less face this reality as if it were distant from modern society. To the contrary, one seeks to find the best way to offer Religious Education (RE), considering that, in a society which is constantly modernizing, in which transformation becomes necessary to attend to the various demands, RE needs to also be part of this process, so as to respond to the religious needs of the society, respecting its cultural values. In this sense, the educational process in the country which passes through the religious vein, begins in the State of Bahia, as of the 19th century to conceive new perceptions about Religious Education which seeks to disconnect itself from the initial proposal brought by the colonizers, needing to rethink this curricular component in the perspective of inter-religious dialog, as affirmed in the article of the LDB (Lei de Diretrizes e Bases Law of Guidelines and Foundations) in the new redaction given by the law 9475/97. However, this research reveals that its implementation in the public schools is still a long path to be walked.
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Alvim, Kelly Cristina Ferreira. "Thich Nâth Hanh e os princípios para o diálogo inter-religioso." Universidade Federal de Juiz de Fora, 2015. https://repositorio.ufjf.br/jspui/handle/ufjf/137.
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Este trabalho apresenta o resultado da pesquisa sobre a biografia e a base dos ensinamentos do monge vietnamita Thich Nath Hanh da tradição budista Zen, descrevendo sua trajetória desde sua formação como monge e sua luta política ativista pela paz durante a Guerra do Vietnã. Em sua extensa obra Thich Nath Hanh oferece subsídios para a implementação ou vivência da consciência plena, como contribuição ao movimento do budismo engajado e o diálogo interreligioso contemporâneo. A principal busca deste trabalho é descrever e analisar as possíveis contribuições de Thich Nath Hanh ao momento histórico em que vivemos e a aplicação de suas práticas ativistas para a melhora da relação entre os seres humanos e o planeta numa visão ecológica e de diálogo inter-religioso. Nesta busca apresenta-se sua aproximação de outros buscadores do Diálogo Inter-religioso, principalmente àqueles da tradição cristã, como Thomas Merton e Daniel Berrigan, em livros onde ele explora a temática da aproximação entre os ensinamentos de Buda e Cristo. Finalizando, destaca-se a situação contemporânea do Diálogo e a aplicabilidade das propostas deste autor e sua Ordem Interser como subsídio para a vivência pacífica entre as mais diversas tradições e culturas religiosas na atualidade.
This paper presents the results of research on the biography and the basis of the teachings of Thich Nath Hanh Vietnamese monk of Zen Buddhist tradition, describing its history since its formation as a monk and his political activist struggle for peace during the Vietnam War. In his extensive work Thich Nath Hanh provides grants for the implementation or experience of mindfulness as a contribution to the movement of engaged Buddhism and contemporary inter-religious dialogue. The main pursuit of this study is to describe and analyze the possible contributions of Thich Nath Hanh to the historical moment in which we live and the application of its activists practices for the improvement of the relationship between humans and the planet in a green vision and inter-religious dialogue . In this search presents its approach to other seekers of Interreligious Dialogue, particularly those of the Christian tradition, as Thomas Merton and Daniel Berrigan, in books where he explores the theme of rapprochement between the teachings of Buddha and Christ. Finally, there is the contemporary situation of the dialogue and the applicability of the proposals of this author and his Interbeing Order as support for the peaceful existence among the different religious traditions and cultures today.
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Nascimento, Valmir Pontes do. "Do diálogo inter-religioso à construção da espiritualidade: uma análise de procedimentos pedagógicos em aulas de ensino religioso." Faculdades EST, 2014. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=560.
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Objetiva-se, neste trabalho, refletir sobre a alteridade e o diálogo inter-religioso presentes na
interação como fundamentos de procedimentos pedagógicos em aulas de Ensino Religioso
(ER), em interface com políticas públicas relacionadas a este componente curricular e em
interlocução com diferentes autores sobre dialogicidade em educação. A pedagogia dialógica
é examinada em conexão com a dinâmica das expressões religiosas, sobretudo brasileiras, e
buscando entender como educadores/as podem tirar proveito pedagógico dessas
manifestações de espiritualidade no espaço escolar, em Ensino Religioso (ER). Os enfoques
conceituais verificados na pesquisa bibliográfica são feitos de modo integrado e em conexão
com resultados de uma pesquisa de campo realizada numa escola da rede privada da região
metropolitana de Porto Alegre RS. No primeiro capítulo, mostram-se os resultados da
pesquisa empírica, que verifica uma metodologia de ensino baseada na alteridade e na
interação e suas implicações na construção da espiritualidade do/a discente. No segundo
capítulo, reflete-se sobre religião e pós-modernidade, buscando entender o que significa ser
religioso neste contexto social. Verifica-se como acontecem as expressões religiosas
brasileiras e como o capital simbólico religioso tem sido oferecido no contexto pós-moderno.
Observa-se o cenário religioso plural, identifica-se a diversidade e a mobilidade religiosas e
examina-se o diálogo inter-religioso em suas perspectivas e possibilidades, sobretudo no
Brasil. No terceiro capítulo, discorre-se sobre o Ensino Religioso frente ao contexto
multifacetado e complexo atual, observando a realidade escolar plural. Buscam-se conceitos
de interação, alteridade e espiritualidade, apresentando-se perspectivas de uma pedagogia
dialógica. O ER é verificado em seu processo histórico, no Brasil, e analisado em termos
epistêmico-pedagógicos, sendo a pedagogia dialógica examinada em suas possibilidades de
aplicação neste componente curricular, em sua atual configuração.The goal of this paper is to reflect about the otherness and inter-religious dialog which are present in interactions as foundations for pedagogical procedures in Religious Education classes (ER), in interfaces with public policies related to this curricular component and in interlocutions with different authors about dialogism in education. Dialogic pedagogy is examined in connection with the dynamic of religious expressions, specifically the Brazilian ones, and seeking to understand how educators can gain pedagogical benefits from these manifestations of spirituality in the school space, in Religious Education (ER). The conceptual foci verified in the bibliographic research are made in an integrated way and in connection with the results of a field research carried out in a school of the private network of the metropolitan region of Porto Alegre RS. In the first chapter the results of the empirical research are presented, which verify a methodology of teaching based on otherness and on interaction and its implications on the construction of the spirituality of the student. In the second chapter the reflection is on religion and post-modernity, seeking to understand what being religious means in this social context. The plural religious scenario is observed, religious diversity and mobility are identified and the inter-religious dialog in its perspectives and possibilities, specifically in Brazil, is examined. In the third chapter, the discourse is about Religious Education in the face of this multifaceted and complex current context, observing the plural school reality. Concepts of interaction, otherness and spirituality are sought, presenting perspectives of a dialogic pedagogy. ER is studied in its historic process, in Brazil, and analyzed in pedagogical-epistemological terms, thus examining dialogic pedagogy in its possibilities of application in this curricular component, in its current configuration.
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Marinho, Nilton Pereira. "A educação para o diálogo inter-religioso na escola pública brasileira: uma aliada à cultura da paz." Faculdades EST, 2014. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=598.
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Essa dissertação analisa a existência da forte influência religiosa na educação
brasileira pesquisando o Brasil como um país laico, porém com reminiscências
religiosas apontando possíveis causas históricas da laicidade do Estado brasileiro
em sua relação intrínseca com o Ensino Religioso (ER) no Brasil na direção da
Educação para o Diálogo Inter-Religioso (EPDIR) baseado no princípio do Diálogo
Inter-Religioso (DIR). O primeiro capítulo fruto de uma monografia produzida pelo
autor da pesquisa e inspirada na disciplina Hermenêutica Latino-americana do
professor Wilhelm Wachholz, analisa o estabelecimento da laicidade do Estado
Brasileiro colocando em destaque três conflitos fundantes na história nacional: O
conflito entre Marquês de Pombal e a Companhia de Jesus no Brasil Colonial, A
Questão Religiosa no Brasil Imperial e a Guerra de Canudos no Brasil Republicano.
Estes três conflitos foram analisados como relevos do desgaste na relação entre a
Igreja e o Estado no Brasil. O segundo capítulo também fruto de outra monografia
produzida pelo autor da dissertação e inspirada nas disciplinas Religião e Educação
na America Latina do professor Rudolf von Sinner, Personalidade e Fé da professora
Gisela Streck e Fundamentos e Tendências da Educação do professor Remí Klein
com suas cartas pedagógicas, analisa como diversas tradições religiosas podem,
através de seus valores éticos comuns de bases, dar grande parcela de contribuição
à cultura da paz, e ao mesmo tempo analisa a possibilidade do fundamentalismo
religioso poder se tornar um dos principais elementos desagregadores da
humanidade. No terceiro capítulo o autor analisa a relação histórica das sete
Constituições no Brasil e o ER. Vislumbra as implicações do princípio do DIR para a
formação do docente de ER em um curso de licenciatura e uma proposta curricular
do ER baseada na Educação para Diálogo InterReligioso na educação nacional
através das escolas que resulte numa cultura do diálogo inter-religioso e do respeito
à religião do outro, contribuindo para a promoção de uma sociedade mais tolerante,
justa e harmoniosa, diminuindo a ideia de que o diabo é o outro e aumentando a
ideia da alteridade em que na desgraça, na fome e na injustiça todos são iguaisThis thesis analyzes the existence of a strong religious influence in Brazilian education, researching Brazil as a secular country although with religious reminiscences, pointing to possible historical causes for the secularism of the Brazilian state in its intrinsic relation with Religious Education (ER) in the directing board of Education for Inter-Religious Dialog (EPDIR) based on the principle of Inter- Religious Dialog (DIR). The first chapter, fruit of a monograph which was elaborated by the author of the research and inspired in the discipline of Latin American Hermeneutics taught by professor Wilhelm Wachholz, analyzes the establishment of secularism in the Brazilian State, highlighting three founding conflicts in the national history: The conflict between Marquês de Pombal and the Companhia de Jesus [Jesuits] in Colonial Brazil, the religious issue in Imperial Brazil and the Canudos War in Republican Brazil. These three conflicts were analyzed as reliefs of the wear in the relation between the church and the state in Brazil. The second chapter, also fruit of another monograph written by the author of the thesis and inspired in the disciplines of Religion and Education in Latin America by professor Rudolf von Sinner, Personality and Faith by professor Gisela Streck and Foundations and Tendencies of Education by professor Remí Klein with his pedagogical letters, analyzes how various religious traditions can, through their common ground ethical values, give a great contribution to a culture of peace, and at the same time it analyzes the possibility of religious fundamentalism becoming one of the main divisive elements of humanity. In the third chapter the author analyzes the historical relation of the seven constitutions in Brazil and ER. It envisions the implications of the principle of DIR for the formation of ER professors in a licentiate program and a curricular proposal of ER based on Education for Inter-Religious Dialog in national education through the schools which would result in a culture of inter-religious dialog and of respect for the religion of the other, contributing to the promotion of a more tolerant, just and harmonious society, diminishing the idea that the devil is the other and increasing the idea of otherness in which in disgrace, in hunger and in injustice all are the same.
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Holt, James Daniel. "Towards a Latter-day Saint theology of religions and the resultant implications for inter-faith dialogue." Thesis, University of Chester, 2011. http://hdl.handle.net/10034/218691.
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This thesis is an attempt to construct a Latter-day Saint theology of religions. It does so by seeking to systematize Morman approaches to christology, pneumatology and eschatology in relation to themes associated with theology of religions. This task has not been attempted before. The thesis reflects two dialectical strands within Mormon theology. On the one hand, Mormonism is fundamentally exclusivist with regard to other religions and on the other hand, it suggests other religions reflect the light of Christ. In trying to think through this tension, the final section of the thesis will use the Mormon linear view of eternal existence, known as the plan of salvation, as a model to argue for the existence of a continuum along which all of humanity travels. As progrtession is made along this continuum people accumulate knowledge, truth, and Spirit and develop in relationships. This continuum leads towards fulfilment in the Church of Jesus Christ of Latter-day Saints. The thesis will posit a Latter-day Saint paradigm for engagement with other religions that takes account of this fulfilment, and the two dialectical strands developed and examined throughout the thesis. This paradigm will maintain the exclusivist missioloigcal purpose of Mormonism, while still advocating the possibility of the building on, and learning from, truths evident in other relgions.
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Fletcher, Charles Douglas. "Isma'il al-Faruqi (1921-1986) and inter-faith dialogue: the man, the scholar, the participant." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32350.
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In the contemporary period of Muslim-Christian dialogue and inter-faith study, there are only a few Western-trained Muslim scholars who are recognised for their study of other faiths and for their contributions to inter-faith dialogue. One such scholar was Ismaʿil al-Faruqi (1921-1986). Throughout his academic career he taught, published and was actively engaged in inter-faith study and dialogue. In the 1960s and 1970s, he was one of the main Western Muslim representatives in dialogue with the Vatican, the World Council of Churches and other Christian organisations. He and his wife were murdered in 1986. This study critically examines al-Faruqi's methodology of engagement with non-Muslims, its practical applications, and explores the reasons why he spent a lifetime involved in religious dialogue. In Part One, his life is presented as a biographical narrative and analysed using identity theory to ascertain some of the reasons and motivations for his lifelong commitment to dialogue and inter-faith study. Part Two introduces various methodologies for the study of religion that were available to him and then al-Faruqi is placed within the context of the history of Muslim-non-Muslim encounter. In Part Three, the development of his methodology is presented through his voice by documenting the stages of his thought as seen in his writings. His three-fold methodology of comparative study, meta-religious principles and dialogical applications are examined not only as theory but also in terms of their applications. It is in the application process that one can see the adjustments and contextual uses of the methods that he developed, such as his insistence upon ethics as a meansDans le domaine actuel du dialogue musulman-chrétien et celui de l'étude interconfessionnelle, seuls quelques érudits musulmans diplômés en Occident ont été reconnus pour leurs études de religions autres que l'Islam et pour leurs contributions au dialogue interconfessionnel. Un de ces érudits fut Ismaʿil al-Faruqi (1921-1986). Pendant toute sa carrière académique, il a enseigné, publié et participé activement à l'étude et au dialogue interconfessionnels. Pendant les années 60 et 70, il fut l'un des principaux représentants Musulmans en Occident participant activement au dialogue avec le Vatican, le Conseil œcuménique des églises et d'autres organismes chrétiens. Il fut assassiné avec son épouse en 1986. Cette étude examine d'une manière critique la méthodologie qu'al-Faruqi a adoptée dans ses entretiens avec les non-Musulmans ainsi que les applications pratiques de celle-ci, et explore les raisons pour lesquelles il a consacré une grande partie de sa vie au dialogue religieux. La première partie de ce travail présente sa vie en forme de récit biographique, utilisant la théorie de l'identité comme outil d'analyse, afin de connaître les raisons et motivations pour lesquelles il a dédié sa vie au dialogue et à l'étude interconfessionnelle. La deuxième partie tent de définir les diverses méthodologies qu'al-Faruqi a pu utiliser pour étudier la religion; par la suite, il est question de situer al-Faruqi dans l'histoire des rencontres entre Musulmans et non-Musulmans. Dans la troisième partie, il s'agit de présenter, à travers la voix d'al-Faruqi lui-même, le développement de sa méthodologie et de tracer l'évolution de sa pe
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Rumage, Luke Thomas. "A House for the Families of Abraham: A Multi-Faith Community Center for Interfaith Dialogue." Thesis, Virginia Tech, 2020. http://hdl.handle.net/10919/99630.
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Religion has the ability to bring a diversity of people together in a way that crosses political, social, and economic boundaries, but divides them through conflicting worship practices, rituals, and teachings. This is especially true with the three Abrahamic religions – Judaism, Christianity, and Islam. The unique aspect to the Abrahamic religions is that they all claim Abraham as a common ancestor. Unfortunately, over the two millennia since the founding of these religions, interpretations of each religious text has drastically divided the three religions. Guy Stroumsa, Professor Emeritus of the Study of Abrahamic Religions at the University of Oxford, states that after such a long time the "Jewish Avraham is no more the Christian Abraham than the latter is the Islamic Ibrahim… and there is more than one Jewish (or Christian, or Muslim) Abraham."
This project is designed to create a multi-faith building that crosses the religious divides in the Abrahamic faiths and encourages inter-faith dialogue by looking at commonly used ritualistic items. Three basic items - water, a meal, and the scripture – all hold reverence in all three religions, but each religion has its own unique rituals and traditions surrounding them. This building attempts to express the similarities and differences through the built environment in a way that increases communication and understanding between the religions and the surrounding community.Master of Architecture
Religions divide people. Architecture brings people together. Can architecture help bridge the divide between religions? This project is designed to create a multi-faith building that crosses the religious divides in Judaism, Christianity, and Islam, and encourages inter-faith dialogue between them by looking at three commonly used sacred items and their rituals and traditions.
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RONSI, FRANCILAIDE DE QUEIROZ. "MYSTIC, LIEU DE RENCONTRE ET DE DIALOGUE INTER-RELIGIEUX. CONTRIBUTIONS DE MARTIN VELASCO ET JUAN ANDRÉS TORRES QUEIRUGA." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2009. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=14757@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRODans le contexte richement pluriel dans lequel nous vivons, que constitue un défi pour les traditions religieuses, nous croyons nous trouver devant une chance pour le dialogue entre les plus diverses traditions. Cela se passe quand, sans renier ou méconnaître ce qu´il y a d´unique et irrévocable dans chaque religion nous pouvons, dans la convivialité avec la diversité, acueillir ce qui est spécifique et essentiel de chacune. Sans abandonner l´identité chrétienne nous essayons de trouver une base pour la reflexion théologique qui soit em même temps une possibilitè réelle pour la foi chrétienne de reconnaître d´une façon juste et respectueuse le pluralisme religieux. Pour cela, dans ce travail nous avons cherché la contribution d´um phénoménologue de la religion, Juan Martin Velasco, lequel, avec ses réflexions, nous presente l´importance acquérie par la dimension spirituelle dans le dialogue inter-religieux. Nous avons étudié aussi la pensée du théologien Andrés Torres Queiruga, lequel nous affirme l´authentique necessité d´une rencontre entre les religions. De cette confrontation nous comprenons que, dans toutes les religions il existe une expérience mystique, due seulement à l´invitation et au désir de Dieu de se faire connaître. Et, en acueillant cette Présence, l´être humain a une possibilité d´authentique réalisation. Sans entrer en conflit avec la singularité chrétienne dans l´interprétation positive des autres religions et du pluralisme religieux, nous essayons de signaler la mystique comme un nouveau paradigme, lieu de rencontre et dialogue inter-religieux, possible événement dans l´expérience la plus profonde de tout être religieux, mettant en contact celui qui la vit avec la racine où puisent toutes les religions.
Diante do contexto ricamente plural em que nos encontramos e que desafia as tradições religiosas, acreditamos estar frente a uma oportunidade única para que ocorra o diálogo entre as mais diversas tradições. Trata-se de, sem renegar ou desconhecer o que há de único e irrevogável em cada religião, poder no convívio com a diversidade acolher o que é específico e essencial de cada uma. Sem abandonar a identidade cristã procuramos encontrar uma base para a reflexão teológica que possibilite à fé cristã o reconhecimento justo e respeitoso da pluralidade religiosa. Para isso, buscamos a contribuição de um fenomenólogo da religião, Juan Martin Velasco, que com suas reflexões nos apresenta a importância que está adquirindo a dimensão espiritual no diálogo inter-religioso. Assim também estudamos o pensamento do teólogo Andrés Torres Queiruga, que nos afirma a autêntica necessidade de um encontro entre as religiões. Desta confrontação compreendemos que em todas as religiões existe a experiência mística unicamente graças ao convite e desejo de Deus que deseja tornar-se conhecido. Acolhendo esta Presença, o ser humano tem a possibilidade de atingir sua autêntica realização. E sem fazer oposição à singularidade cristã na interpretação positiva das outras religiões e do pluralismo religioso, apontamos a mística como um novo paradigma, lugar de encontro e diálogo inter-religioso, por acontecer na experiência mais profunda de todo ser religioso, colocando em contato quem a vive com a raiz de onde todas as religiões emanam.
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Tostes, Anderson Fernandes. "A igreja, sinal e instrumento de salvação: aspectos teológicos para o ecumenismo e diálogo inter-religioso." Pontifícia Universidade Católica de São Paulo, 2016. https://tede2.pucsp.br/handle/handle/18376.
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Previous issue date: 2016-03-10The Church is a sign and instrument of salvation in the world, and as such it has to work towards the unity of humankind and for the good of all creation. The dialogue, ecumenical and interfaith, is a very important expression of God's Work. And in the context of the Salvific Economy dialogue is to work for dignity and human person promotion, promoting the way for eschatological Kingdom development. It intends to present God's creation as a symbol of His love for humanity. And that relationship ability given to person is also a demand that is willing to meet and dialogue with his resembling. In this context, though, we see the Church, sign and instrument of salvation, and we expect its renewal for approaching increasingly the divine plan to attract to himself all the humanity. It also intends to understand the Church's mission in the plural society resulting of the modernity and post modernity, where multiple cultural and religious offerings seem to relativize the value and action of the Church. Based on that proposing to men the Church as promoting of universal fraternity acting through ecumenical and interreligious dialogue testimony. And still relate religious pluralism with a possible ecumenical ecclesiology, as well as religiousness with theology, all this in view of what the Catholic Church in Latin America, particularly in Brazil, understands by ecumenism and interreligious dialogue. Finally, the Second Vatican Ecumenical Council emphasized the Church's functionality in favor of men, and also recognized that God loves all men without distinction, and wants everyone participate in the complete happiness of his Kingdom. Therefore the Church has a goal to proclaim the universality of salvation, and put it at disposal, it means, not restrict the salvation only those who believe in Christ and entered the Catholic Church
A Igreja é sinal e instrumento de salvação no mundo, e como tal ela deve trabalhar em vista da unidade do gênero humano e para o bem de toda a criação. O diálogo, ecumênico e inter religoso, é expressão importantíssima da Obra de Deus. E no contexto da Economia Salvífica dialogar é trabalhar pela dignidade e promoção da pessoa humana, favorecendo os caminhos para desenvolvimento do Reino Escatológico. Almeja-se apresentar a criação de Deus como símbolo de seu amor pelos homens. E que a capacidade de relacionamento dada ao homem é também uma exigência para que se disponha ao encontro e ao diálogo com seu semelhante. Neste contexto, ainda, se vê a Igreja, sinal e instrumento de salvação, e se espera sua renovação para que se aproxime cada vez mais do projeto divino de atrair a si todos os homens. Também se pretende compreender a missão da Igreja na sociedade plural resultante da modernidade e pósmodernidade, onde as múltiplas ofertas culturais e religiosas parecem relativizar o valor e ação da Igreja. Com base nisso propor aos homens a Igreja como promotora da fraternidade universal agindo através do testemunho do ecumenismo e do diálogo interreligioso. E ainda relacionar o pluralismo religioso com uma possível eclesiologia ecumênica, bem como a religiosidade com a teologia, tudo isto tendo em vista o que a Igreja Católica da América Latina, de forma particular o Brasil, compreende por Ecumenismo e diálogo inter-religioso. Enfim, o Concílio Ecumênico Vaticano II realçou a funcionalidade da Igreja em favor dos homens, e também reconheceu que Deus ama a todos os homens indistintamente, e deseja que todos participem da felicidade completa de seu Reino. Sendo assim a Igreja tem como meta proclamar a universalidade da salvação, e pô-la à disposição, ou seja, não restringir a salvação apenas aqueles que creem em cristo e entraram na Igreja Católica
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Simões, Julio Eduardo dos Santos Ribeiro Reis. "Nós outros: conversão e alteridade em Roberto Nobili." Universidade Federal de Juiz de Fora, 2015. https://repositorio.ufjf.br/jspui/handle/ufjf/141.
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CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
Os estudos mais recentes sobre a identidade católica têm apontado para o século XVI como o ponto de partida de muitos traços delineadores desta mesma identidade, especialmente pela ação missionária dos jesuítas no contexto das Grandes Navegações. Este trabalho dispõe-se a compreender o motivo pelo qual os mesmos missionários oscilavam entre um discurso tridentino de fechamento doutrinário e a ação evangelizadora inclusiva, especialmente na Ásia. Para tanto, lança mão da análise de um missionário específico, Roberto Nobili (1577-1656), atuante na Índia do século XVII. O mesmo tem sido tomado como exemplo de abertura cultural e alteridade. Pretendemos demonstrar que Nobili pode ser compreendido como um jesuíta típico dentre os não-portugueses no século XVII, que corresponde à segunda geração de missionários da citada Ordem religiosa. Foi possível delimitar esta possibilidade interpretativa como clara, e as ambivalências da ordem ficam igualmente claras ao lidar com as produções literárias de Nobili.
The most recent studies about catholic identity point towards 16th century as the origin of many traces which delineate such identity, specially through the jesuit‟s missionary action in the context of Great Navigations. This essay pretends understanding the motives for the tension between a Tridentine doctrinaire enclosure and a inclusive missionary approach, especially in Asia. For that, we assay a specific missionary, Roberto Nobili (1577-1656), who worked on India during the 17th century. Roberto has being taken as an example of cultural openness and otherness. We aim to demonstrate that Nobili can be comprehended as a typical Jesuit among the non-Portuguese in 17th century, which corresponds to the second generation of missionaries of the quoted religious Order. It became possible to delimitate such interpretative approach as clear, and the ambivalences of the Order are also quite clear when we deal with Nobili‟s literary productions.
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Silva, Bruna Milheiro. "A religião para além das fronteiras religiosas: uma análise das trajetórias de Martin Luther King Jr e Mohandas Karanchand Gandhi a partir do projeto Weltethos (ética mundial)." Universidade Federal de Juiz de Fora (UFJF), 2018. https://repositorio.ufjf.br/jspui/handle/ufjf/6915.
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CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
A presente tese pretende investigar a possível existência de uma força ética comum às religiões e grandes tradições filosóficas da humanidade, a partir do Weltethos (Projeto de ética mundial), como proposto pelo teólogo ecumênico Hans Küng e corroborado pelo Parlamento das Religiões Mundiais no ano de 1993. De acordo com o referido documento, essa base comum das religiões, teria sua essência em alguns aspectos importantes. Em primeiro lugar, o princípio milenar da regra de ouro: “Só faça aos outros o que gostaria que fizessem a você”, complementada pelos quatro preceitos inamovíveis: O primeiro um compromisso com uma cultura da não-violência e do temor diante da vida, o segundo o compromisso com uma cultura da solidariedade e uma ordem econômica justa, o terceiro com uma cultura da tolerância e com uma vida de veracidade e por fim o compromisso com uma cultura da igualdade de direitos e do companheirismo entre homens e mulheres. A partir dessas ideias, acredita-se ser possível abordar caminhos para o encontro entre as diferentes crenças através de uma cultura do respeito, da paz e da solidariedade. Partindo desses pressupostos teóricos e tendo como base interpretativa a abordagem acima proposta, defender-se-á ser possível provar a aplicabilidade de princípios éticos comuns na forma de vivências ético-religiosas na trajetória de dois personagens históricos oriundos de diferentes tradições religiosas: Mohandas Karanchand Gandhi, mais conhecido como Mahatma Gandhi, importante líder religioso da Índia durante o domínio britânico e Martin Luther King Jr., líder do movimento pelos direitos civis dos negros nos Estados Unidos na década de 1960. Mesmo as dissemelhanças inerentes a cada um deles, relacionada às suas diferentes experiências religiosas, não mostrou ser um empecilho na partilha de ideais éticos comuns e nem para a atuação política de ambos.
This thesis intends to investigate the possible existence of a common ethical force among religions and ancient philosophical traditions, as Weltethos (Global Ethic Project) proposes. This project was written by the ecumenical theologian Hans Küng and supported by the World Religions Parliament in 1993. According to this document, the common basis of religions lies in some important aspects. First of all, the ancestral principle of the golden rule: "Do unto others only what you would have them do unto you," complemented by the four immovable precepts: The first one is a commitment to a culture of non-violence and life protection, the second is the commitment to a culture of solidarity and a fairness in economic order, the third one is a culture of tolerance and a life of truth, and finally the commitment to a culture of equal rights and fellowship between men and women. Based on these ideas, the project supports that it is possible to address ways to meet different beliefs through a culture of respect, peace and solidarity. Taking these ideas into account and also the interpretation based on the approach proposed above, it is possible to prove the applicability of common ethical principles in the life of two historical characters from different religious traditions: Mohandas Karanchand Gandhi, known as Mahatma Gandhi, an important religious leader in India during the British domination and Martin Luther King Jr., the leader of the civil rights movements of black people in the United States in the 1960s. Even the dissimilarities inherent in each of them so as their different religious experiences were not an obstacle in the way of sharing common ethical ideals nor for the political action of both.
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Paula, Deborah Terezinha de. "O episcopado latino-americano e o diálogo inter-religioso: análise das Conferências Gerais do Rio de Janeiro a Aparecida." Universidade Federal de Juiz de Fora (UFJF), 2010. https://repositorio.ufjf.br/jspui/handle/ufjf/2634.
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CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
O pluralismo religioso é hoje um dado irrevogável e desafiador. Neste contexto as pessoas são convocadas a viver sua vida religiosa inter-religiosamente. Na América Latina o catolicismo se estabeleceu como religião majoritária, mas conviveu desde sua implantação com diferentes religiões. Neste trabalho refletimos sobre o tratamento dado pela Igreja Católica presente no continente à temática do diálogo inter-religioso, entendido como necessidade vital em tempos de pluralismo. Tomamos como objeto de análise os Documentos Finais das Conferências Gerais do Episcopado: Rio de Janeiro (1955), Medellín (1968), Puebla (1979), Santo Domingo (1992) e Aparecida (2007). Desde a criação do CELAM (Conselho Episcopal Latino-Americano) em 1955, a colegialidade episcopal se tornou uma marca da igreja latinoamericana que, guiada pelo Espírito, descobriu o rosto de Deus no pobre e tem sido chamada a descobrir o mistério de Deus revelado no “outro”. Os primeiros passos foram dados, mas permanecem desafios que podem e precisam ser superados: purificação da linguagem em relação às demais religiões; reconhecimento de valores nas religiões presentes no continente, sobretudo Indígenas e Afro-Americanas; reconhecimento do pluralismo como valor e finalmente, a disponibilidade para a experiência do encontro com Deus nas outras religiões.
Il pluralismo religioso ai giorni d’oggi è un dato irrevocabile e sfidante. In questo contesto le persone sono convocate a vivere la loro vita religiosa inter-religiosamente. In America Latina il cattolicesimo si è stabilito come religione maggioritaria ma ha convissuto sin dalla sua impiantazione con religioni diverse. In questo lavoro abbiamo riflesso sul trattamento dato per la Chiesa Cattolica presente nel continente alla tematica del dialogo inter-religioso, capito come necessita vitale ai tempi di pluralismo. Abbiamo preso come oggetto di analisi i Documenti Finali delle Conferenzze Generali dell’Episcopato: Rio de Janeiro (1955), Medellin (1968), Puebla (1979), Santo Domingo (1992) ed Aparecida (2007). Sin dalla creazione del CELAM (Consiglio Episcopale Latino Americano) in 1955, la collegialità episcopale è diventata una marca della chiesa latino-americana che guidata dallo Spirito, ha scoperto la faccia di Dio nei poveri ed ormai é chiamata a scoprire il mistero di Dio rivelato nell’altro. I primi passi furono dati, ma rimangono sfide che possono e hanno bisogno di essere superate: purificazione del linguaggio in relazione alle altri religioni; riconoscimento dei valori nelle religioni presenti nel continente, anzitutto Indigene ed Afro-Americane, riconoscimento del pluralismo come valore e finalmente, la disponbilità alla esperienza dell’incontro com Dio nelle altre religioni.
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Baptista, Paulo Agostinho Nogueira. "Libertação e diálogo: a articulação entre teologia da libertação e teologia do pluralismo religioso em Leonardo Boff." Universidade Federal de Juiz de Fora (UFJF), 2007. https://repositorio.ufjf.br/jspui/handle/ufjf/3343.
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O objetivo da tese é demonstrar que, com a introdução do paradigma ecológico, a teologia de Leonardo Boff abre-se à Teologia do Pluralismo Religioso. A pesquisa integrou criticamente, e deu continuidade à investigação realizada no mestrado, que constatou tal mudança paradigmática. Nessa perspectiva, a teologia de L. Boff foi e continua sendo compreendida como uma Teologia Teoantropocósmica. Postula-se, agora, que essa teologia realiza a articulação teológica e praxística entre Teologia da Libertação (TdL) e Teologia do Pluralismo Religioso (TdPR). Antes de 1990/93, apesar de se constatar a abertura dialogal de sua teologia em diversos campos (cristologia cósmica, antropologia, espiritualidade, na visão da trindade e em sua eclesiologia), a centralidade libertadora, suas urgências e mesmo algumas de suas concepções cristológicas, eclesiológicas e antropológicas não permitiram que ela pudesse ser considerada Teologia do Pluralismo Religioso. Como conclusão, defende-se que a teologia de Leonardo Boff, no paradigma ecológico, é uma Teologia Pluralista da Libertação, articulando, portanto, TdL e TdPR. E, dentro dos paradigmas do pluralismo religioso, é categorizada como pluralismo inclusivo teoantropocósmico. Verifica-se também que essa articulação se traduz em práxis: em Diálogo, promotor da Religação, do encontro das religiões, recuperando um cristianismo “universalizável” e postulando o pluralismo de princípio; e em Libertação, através da Dialogação mística, fraterna e ética. Essa dialogação sustenta, fundamenta e promove a ação em seus dois principais desafios: salvaguardar a Terra, em grave crise de sustentabilidade, e garantir a dignidade, a convivência e a paz, lutando pela libertação daqueles que são oprimidos, especialmente os pobres.
The present thesis aims to show that along with the introduction of the ecological paradigm, theological though of Leonardo Boff has been opened to the so called Theology of Religious Pluralism. This research integrates the previous content of Paulo Agostinho Master’s survey which had already pointed out to Leonardo Boff’s paradigm shift. In this way, theology of Leonardo Boff has been interpreted as “Teoanthropocosmic Theology”. The claim here is that this theology has successfully realized practical and theological articulation between Theology of Liberation and Theology of Religious Pluralism. It has also been pointed out that although Theology of Liberation had been opened to dialogue within diverse field like cosmic christology, anthropology, spirituality, trinity understanding and ecclesiology, only after the years of 1990/93 it has started been properly considered as a Theology of Religious Pluralism. This thesis finally claims that Boff’s theology, within ecological paradigm, a “Theology of Liberation and Religious Pluralism” and articulates both Theology of Liberation and Theology of Religious Pluralism. It is also claimed that within Religious Pluralism Paradigm, Boff’s theology could be inserted within the category of “teoantropocosmic inclusive pluralism”. Another claim of the present thesis is that the articulation of “Theology of Liberation” and “Theology of Religious Pluralism” drives us into praxis which takes two complementary directions: the first one is that of dialogue which promotes “re-ligação”, that is to say, the encounter of the variety of world religions, thus recouping the universality of Christianity and postulating the principle of pluralism; the second one is that of Liberation which through mystic, fraternal and ethic “dialogação” sustains and promotes action in this world and provides earth sustainability and makes possible a better world full of peace and human dignity, thus promoting liberation of oppressed human beings, especially poor people.
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Souza, Thiago Santos Pinheiro. "A cristologia de Paul Tillich a partir do encontro do cristianismo com outras religiões." Universidade Federal de Juiz de Fora (UFJF), 2013. https://repositorio.ufjf.br/jspui/handle/ufjf/4021.
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CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
A presente pesquisa investiga a evolução da temática da relação entre o cristianismo e as outras religiões no pensamento de Paul Tillich, destacando as preocupações explícitas em suas últimas obras, escritas a partir de 1960, em um momento posterior à sua visita ao Japão. Segundo pesquisadores, a visita de Tillich ao oriente proporcionou a ele um contato mais próximo com a religião daquele contexto cultural, em especial o budismo, o que fez com que ele passasse a se importar, pelo menos de forma mais explícita, com outras religiões. Ele chegou a dizer que tinha esperanças que sua Teologia Sistemática fosse considerada a partir da história das religiões. A ocasião em que Tillich mencionou essa possibilidade em relação ao seu sistema se deu quando proferia sua última aula, num evento organizado por Mircea Eliade. O pensador romeno afirmou que Tillich estava revisando sua Teologia Sistemática, nos encontros em que eles dois organizaram. De fato, Tillich teve grande relação com a história das religiões após 1960. No entanto, isso não significa dizer que, de súbito, o pensamento dele mudara, ou que ele estaria disposto a abrir mão do que ele pensara, entregando-se de vez a uma nova perspectiva. Sua preocupação mais explícita com as outras religiões pode ser compreendia como resultado de um processo que se iniciou bem cedo na carreira de Tillich. Para que este aspecto seja mais bem compreendido, é necessário fazer uma leitura da temática das outras religiões em Tillich a partir da ontologia, já que o seu pensamento acerca do ser permeia toda a sua obra. Ao lado da ontologia, está a centralidade da cristologia em seu sistema, em especial através da concepção acerca do Novo Ser que apareceu em Jesus como o Cristo. Novo Ser condensa tanto aspectos ontológicos quanto cristológicos. Assim a relação entre cristologia e ontologia torna-se uma perspectiva para se compreender o pensamento tillichiano como um todo, considerando sempre a relação entre as obras dos momentos de produção anterior e posterior à sua viagem ao Japão. Isso possibilita conceber de que forma a própria cristologia aponta para as outras religiões.
This study investigates the evolution of the theme regarding the relationship between Christianity and other religions in the thought of Paul Tillich, highlighting concerns explicit in his last works, written in 1960, at a time subsequent to his visit to Japan. According to some researchers, Tillich’s trip to East gave him a closer contact with the religion present in that cultural context, especially the Buddhism, which caused him to care, at least more explicitly, with other religions. He even said that he hoped that his Systematic Theology was considered from the history of religions’ point of view. The occasion on which Tillich mentioned this possibility in relation to his system came when uttered his last lecture, at an event organized by Mircea Eliade. The Romanian thinker said Tillich was reviewing his Systematic Theology, in the meetings which both of them organized. Indeed, Tillich had a great relationship with the history of religion after 1960. However, this does not mean that suddenly he changed his thought, or that he would be willing to give up what he thought, embracing once for all a new perspective. His more explicit concern with other religions can be understood as the result of a process that began early in the career of Tillich. In order to better understood this question, it is necessary to make an approaching of other religions’ thematic from Tillich's ontology, since his thinking about the being permeates all his work. Beside the ontology, it is found the centrality of Christology in his system, in particular through the conceptions of the New Being who appeared in Jesus as the Christ. New Being condenses both ontological and Christological aspects. Thus the relationship between Christology and ontology becomes a perspective to understand the thinking of Tillich as a whole, always considering the relationship between the works written before and after his trip to Japan. This allows conceive how Christology itself points to other religions.
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Macedo, Maria Suzana Figueiredo Assis. "Louvor a uma só voz: Christian de Chergé e o diálogo islamo-cristão." Universidade Federal de Juiz de Fora, 2013. https://repositorio.ufjf.br/jspui/handle/ufjf/906.
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CNPq - Conselho Nacional de Desenvolvimento Científico e Tecnológico
Diante da necessidade de abertura ao diálogo com o outro diferente, principalmente na época atual, notadamente marcada pela pluralidade religiosa e pelos conflitos existentes em muitos países em nome das religiões, o diálogo inter-religioso torna-se um grande desafio e ao mesmo tempo o possibilitador da paz entre os fiéis das várias tradições religiosas. Esta pesquisa versa sobre o diálogo inter-religioso e o lugar que ele ocupou na vida do monge cisterciense Christian de Chergé, na Argélia. Frei Christian é despertado desde cedo para a abertura dialogal com os muçulmanos e ele encorajou esse diálogo na comunidade cisterciense de Notre Dame de l‟Atlas. Segue a pista dos grandes precursores da tradição monástica cristã do diálogo Oriente-Ocidente. Sua vida e vocação na Argélia demonstram a entrega a Deus e ao irmão em busca de uma vivência pacífica entre as diferentes crenças. A experiência inter-religiosa vivida na Trapa de Tibhirine, onde proferiu os votos monásticos, inclui a formação de um grupo de oração e reflexão islamo-cristão denominado Ribât-el-Sâlam (O Laço da Paz). De Chergé sempre se perguntou sobre o lugar do Islã no desígnio de Deus e esta questão estava tão arraigada em sua reflexão que ele a retoma em seu Testamento Espiritual. Christian de Chergé é mais um modelo que pode ser seguido na abertura dialogal inter-religiosa.
Face à la nécessité d‟une ouverture au dialogue avec l‟autre, en particulier dans le contexte actuel, notamment marqué par la pluralité religieuse et les conflits dans les nombreux pays au nom des religions, le dialogue interreligieux devient un grand défi et possibilite en même temps la paix parmi les croyants de différentes traditions religieuses. Cette recherche est sur le dialogue interreligieux et la place qu‟il occupait dans la vie du moine cistercien Christian de Chergé en Algérie. Frère Christian s‟est aussitôt éveillé à l‟ouverture du dialogue avec les musulmans et a encouragé ce dialogue dans la communauté cistercienne de Notre-Dame de l‟Atlas. À la suite des grands pionniers de la tradition monastique chrétienne du dialogue Orient-Occident, sa vie et sa vocation en Algérie montrent un engagement envers Dieu et envers le prochain. Il cherche une vie pacifique parmi les différentes croyantes. L‟expérience interreligieuse vécue dans la Trappe de Tibhirine où il a prononcé les voeux monastiques, comprend aussi la formation d‟un groupe de prière et de réflexion islamo-chrétien appelé Ribât-el-Sâlam (Le Lien de la Paix). De Chergé s‟est toujours interrogé sur la place de l‟Islam dans le dessin de Dieu et cette question était si bien ancrée dans sa pensée qu‟il la reprise dans son Testament Spirituel. Christian de Chergé est donc un modèle qui peut être suivi à l‟ouverture du dialogue interreligieux.
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Oliveira, Enio Marcos de. "Francisco de Assis e o Islã: a vida segundo a forma do santo evangelho e a minoridade como caminho para o diálogo inter-religioso." Universidade Federal de Juiz de Fora, 2014. https://repositorio.ufjf.br/jspui/handle/ufjf/492.
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Esta tese analisa a trajetória de Francisco de Assis e o significado do encontro com o Sultão num período de conflitos entre cristãos e muçulmanos, durante a V Cruzada. A vida segundo a forma do Santo Evangelho e a escolha da Minoridade como modo de ser no mundo abriram caminhos para que Francisco de Assis pudesse ser apontado como um buscador do diálogo inter-religioso. Sua postura e seus textos são analisados nesta pesquisa através de autores que escreveram sobre o encontro acontecido entre Francisco de Assis e o Sultão Malek-al-Kamil, em Damieta, no ano de 1219, um encontro claramente dialogal. A pesquisa foi dividida em três Partes e em sete Capítulos, contendo a primeira Parte, três Capítulos, e a segunda e terceira Partes, dois Capítulos cada uma. Na primeira Parte foi abordado o processo de conversão pelo qual passou Francisco; na segunda Parte foi abordado o processo de evolução da fraternidade formada ao redor de Francisco, a constituição da Regra de vida da Ordem, os momentos de aproximação e de distanciamento da visão de Francisco diante da visão da Igreja. Na terceira e última Partes foram abordados os textos e atos de Francisco que mostram como o seu projeto de vida segundo a forma do Santo Evangelho e a escolha da minoridade o apontam como um buscador de diálogo.
This thesis seeks to analyze the trajectory of Francisco de Assis and the meaning of his meeting with the sultan in a time of conflicts between Christians and Muslims during the V Crusades. Life according to the Holy Gospel and the Minority's choice as to how to exist in the world opened up paths so that Francisco de Assis could be appointed as a man who searched for inter religious dialogue. His stance and his texts are analyzed in this research through authors that wrote about the meeting that occurred between Francisco de Assis and Sultan malek-al-kamil in the city of Damieta in the year 1219-- it was clearly meeting for dialogue. The research was divided into three parts and seven chapters. The first part has three chapters, and the second and third have two each. The first part contains the process of conversion in which Francisco went through, the second part contains the process of the evolution of the brotherhood formed around Francisco, a constitution of the Law of Life of Order, the moments of nearing and distancing of the vision of Francisco compared to the church's vision. The third and last part explain Francisco's texts and acts show how his life project according to a form of the Holy Gospel and the choice of the minority indicate him as a dialogue seeker.
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Cruz, Bruna Dutra de Oliveira Soalheiro. "Política e retórica: estratégias de conversão nas missões jesuítas do Mogol, Tibete e Bengala (XVI-XVIII)." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-07112014-190017/.
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Esta tese tem como objetivo a análise de fontes escritas nos contextos das missões jesuítas estabelecidas na corte mogol e no Tibete. Abordamos também a presença da Ordem em Bengala, tecendo relações entre esse espaço e as missões supracitadas. Nosso recorte cronológico cobre o período de 1570 até 1721, isto é, iniciamos nossas investigações na década que antecede o estabelecimento dos religiosos na corte de Akbar, e encerramos nossas análises no ano em que Ippolito Desideri deixa Lhasa. Concentramo-nos principalmente na questão da necessária relação entre as estratégias de conversão adotadas nessas missões e a (re) elaboração de categorias que indicassem e respaldassem o diálogo, a persuasão e o convencimento como os mais prudentes métodos catequéticosIn this thesis, we aim to analyze written sources produced by jesuits stablished at the Mughal court and in Tibet. We shall also approach the presence of the Order in Bengal, weaving relations between this space and the aforementioned missions. Our chronological limits concerns the period from 1570 to 1721, i.e., we began our investigations in the decade preceding the establishment of the jesuits in Akbars court, and resume our survey in Ippolito Desideris last year in Lhasa. We focus mainly on the necessary relationship between the conversion strategies adopted in these missions and the (re) elaboration of categories that indicate dialogue and persuasion as the most prudent catechetical method
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Montenegro, Neto Raimundo Monteiro. "Raimundo Lúlio e as missões cristãs aos muçulmanos." Universidade Presbiteriana Mackenzie, 2010. http://tede.mackenzie.br/jspui/handle/tede/2375.
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Previous issue date: 2010-08-19Raymond Lully, a citizen of the thirteenth century, developed a missions theory which he put into practice, in here called Lullyany Missiology. His theory was based on a vast philosophic, literary and apologetic work sympathetic to the Christianization of the world. According to Lully, the people would be reached by the argumentation and demonstration of the superiority of the Catholic Christian faith above all others religions. Lullyany Missiology focused primarily on the conversion from other religions people to Christianity, especially Muslims. It also included the restoration of Christianity through educating the people in their own values. During the days of Lully, there were many great conflicts between Christians and Muslims; much like the today s Christian Missions to the Muslims continue to provide challenges. The lack of true dialog and objective debate of ideas that has a mutual respect, audition and knowledge still marks the relationship between the followers of Christ and Mohammad. Lullyany Missiology sought to win the resistance through dialog and appreciation on the ambit and limitations of her days. It is presented here as an historic paradigm relevant to the realization of contemporary Christian Missions to the Muslims. The knowledge of that distant medieval scenery is necessary for the understanding of polemics and criticism to the Lullyany Missiology, as is the acknowledgement of the vanguard nature in the pursuit to demonstrate the next research.
Raimundo Lúlio, um cidadão catalão do séc. XIII, desenvolveu um projeto teóricoprático de missões (missiologia luliana) baseado em um vasto trabalho filosófico, literário e apologético em prol da cristianização do mundo a ser alcançada por intermédio da argumentação e demonstração racional da superioridade da fé cristã católica sobre as demais religiões. A missiologia luliana implicava primordialmente a conversão dos adeptos de outras religiões ao cristianismo, especialmente os muçulmanos, mas também incluía a restauração da cristandade através da educação nos seus próprios valores. As tensões entre cristãos e muçulmanos eram grandes nos dias de Lúlio e ainda hoje as missões cristãs aos islâmicos continua sendo um grande desafio. A falta de um diálogo franco e de um debate objetivo de idéias que tenham mútuos respeito, audição e conhecimento ainda têm marcado a relação entre os seguidores de Cristo e os de Maomé. A missiologia luliana buscou, no âmbito dos limites dos seus dias, vencer estas resistências através do diálogo e da alteridade e é aqui apresentada como um paradigma histórico relevante para a realização contemporânea de missões cristãs aos muçulmanos. O reconhecimento daquele distante cenário medieval é necessário para o devido entendimento das polêmicas e críticas à missiologia luliana, assim como para o reconhecimento da sua natureza vanguardista, como se busca demonstrar nesta pesquisa.
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Jung-Hsiao, Kao, and 高榮孝. "J. Habermas’ Communicative Theory and inter-religious Dialogue – The Truth in inter-religious Dialogue." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/96478618808591276836.
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碩士輔仁大學
宗教學系
93
There are two aims in this dissertation. One is that from the communicative theory of Jürgen Habermas to evidence that religious dialogue is able to do something. The other one is about the Truth in religious dialogue. A. Communicative theory and religious dialogue First, through the critical theory and communicative theory of Habermas want to point that 1. Human beings don’t know they were living under the ideology. 2. Using the common sense, which is from the reason, can know where is the ideology. 3. Only communication can absolutely solve the problem of ideology. This point also can be used in religion. There are many mistakes and different points when religions encounter. As time goes by, they will be formed into an ideology, which effects the though of human beings and makes the deeply trace between religions. In order to solve this problem, each religion must reasonable to critic itself first. By doing that, we can know that what is good and what need a future discourse in history. Finally solving the problem through the communication. Then all religions can peaceful together-exist in the world. B. Truth Truth points the religious essence directly, forms the doctrines and teaching the believers how to live. It also influences the points of believers how to see other religions even more the attitudes of religious dialogue. However, truth is only a religious experience between believers and Mystery. So the experience only can be participated but cannot be absolutized. If want to achieve a religious dialogue, which do not be influenced by ideology. We must discourse the Truth first. There is a serious problem in the past Truth, which is unchangeable and absolute. However, through the philosophers, religious scholars, Habermas can we know that 1.The past religious Truth is a personal religious experience. They are the descriptions and interpretations, which are between Mystery and believers, from the believers. It may be wrong. So we need to check it again under the reason. 2. Leaving the religious situation, we need another criterions to criticize, which is not from the religious education. 3. Whether the Truth in religion or not, it can be reached by religious dialogue.
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CHU-HSIU, LEE, and 李哲修. "Asian Catholic Church and Inter-religious Dialogue." Thesis, 1995. http://ndltd.ncl.edu.tw/handle/53955339410821863074.
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Kao, Jung-Hsiao, and 高榮孝. "The Meaning of Life as the Foundation of Inter-Religious Dialogue." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/52924609034772097640.
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博士輔仁大學
宗教學系
105
This dissertation takes the meaning of life as the foundation of inter-religious dialogue and deals with the problem of unequal power in dialogue. The meaning of life is an inescapable problem for human beings and religion. It is the relationship between Myth and human being, because meaning of life concerns about truth, ultimate concern, and religion. The meaning of life could be composed of individual and public dimension. People get individual meaning of life by authentic or inauthentic choices in their daily life. However, no human beings can live without society, so how to live with others in harmony via public consensus in the world we live in is the purpose of the meaning of life in public dimension. Cognition differs in human beings because of the difference in cultural background. However, mistake or misunderstanding may occur and alienate each other by looking at one single dimension. People who are alienated can only reach the communicative capability as a subject, the intersubjective understanding and the meaning of life through communicative action in public dimension. This dissertation takes Asissi and Museum of World Religions as the meaning of life as the foundation of inter-religious dialogue's examples. John Paul II and Master Hsin-Tao both discover the meaning of life in their religions, share it to others to enrich each other’s life and reach a consensus of the meaning of life in public dimension through inter-religious dialogue. Finally, this dissertation will explore the issues provoked from unequal power in inter-religious dialogue. It states the willingness to enter inter-religious dialogue is the core foundation. Oppression of religious power is not the ultimate solution for the seeking the meaning of life. Human beings should first seek meaning of life from their religions, share it to others and wait for others’ willingness into a dialogue.
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Hsu, Yuan-hao, and 許原豪. "The Buddhist Path to Inter-religious Dialogue from a Theoretical Perspective of Chinese Tiān Tái Buddhism." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/04112001169810902921.
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碩士輔仁大學
宗教學系
95
To bring peace and hope to humankind, inter-religious dialogue among religions in the present days, has not only been a response to the globalization, but also a solution to help them liberate from various rigid ideologies. To make inter-religious dialogue possible, both “equality” and “diversity” play important roles. While establishing the platform of equality for inter-religious dialogue, we should not ignore the differences among the diverse religions in the world; if religions are identical, dialogue will be unnecessary. Conversely, while distinguishing the diversity of religions for inter-religious dialogue, we should not avoid the common ground among religions in the inter-dependent world; if religions are isolated, dialogue will be impossible. Therefore, we can see that religions cannot have dialogue on a common ground without equality, but without diversity religions will probably lose their uniqueness. Here is the question: How can Buddhism face such kind of paradoxes: convergence (diversity in equality) vs. divergence (equality in diversity). Buddhism, a religion practicing the philosophy of Middle-way, might be able to offer substantial opinions to the current studies of inter-religious dialogue. However, Buddhism has seldom studied this issue on the basis of its religious philosophies, though there have been a number of theoretical studies of inter-religious dialogue from the perspective of western philosophies. Western theoretical studies have approached inter-religious dialogue by focusing their studies on the three aspects “the theory of truth,” “epistemology,” and “anthropology.” Therefore, the Buddhist practitioners and researchers can respond to the inter-religious dialogue, within the frames mentioned by western philosophers. Moreover, this can manifest the flexibility of Buddhism and also initiate an inter-religious dialogue between the Buddhist and the western religious philosophies. This thesis intends to explore the non-dual consciousness of inter-religious dialogue within the philosophies of Chinese Tiān Tái Buddhism, by a comparative reading of different paradigms between the Buddhist and the western philosophies, especially in the third section of each chapter. Chapter one, regarding the theory of truth, compares Zhū-fă-shí-xiàng (諸法實相) with Raimon Panikkar’s (1918-) non-dual truth. Chapter two, regarding epistemology, compares Yuán-dùn-zhĭ-guān (圓頓止觀) with four possible models of inter-religious dialogue derived from different epistemological approaches. Chapter three, regarding anthropology, compares Xìng-jù (性具) with the Karl Rahner’s (1904-1984) transcendental theological anthropology. The first and second section of each chapter will illustrate Buddhist philosophies in detail, in order to better understand the comparisons in the third section. This thesis conclusively advocate: 1) Buddhists should self-reflexively take the inter-religious dialogue as an opportunity to enhance their faith and practice the Buddhist Middle-way, and 2) if inter-religious dialogue becomes another kind of rigid ideology, it should be condemned and avoided; thus the true spirit of inter-religious dialogue would flourish.
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Martins, Luís Sanches. "Fraternidade Humana em prol da paz e da convivência comum : um desafio para o diálogo inter-religioso e pastoral." Master's thesis, 2021. http://hdl.handle.net/10400.14/35839.
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O diálogo inter-religioso é um dos desafios no campo do pluralismo religioso atual, necessário para uma boa convivência entre crentes de diferentes tradições. O Concílio Vaticano II, através da declaração Nostra Aetate foi determinante na relação da Igreja com as religiões não cristãs. Nesta linha, os cristãos católicos e os muçulmanos têm estreitado laços de colaboração e diálogo no respeito e na alteridade. É nesta dinâmica de abertura, diálogo e colaboração, que o Papa Francisco e o Grande Imame de Al-Azhar Aḥmad Al-Ṭayyib assinaram a declaração Fraternidade Humana em prol da paz mundial e convivência comum. Este documento veio reforçar a necessidade de colaboração entre as duas religiões, apontando pistas de ação pastoral comum, no campo da paz e defesa da dignidade humana, na educação e na saúde, na pastoral familiar e juvenil, na pastoral da hospitalidade e da migração, da proteção da criação e meio ambiente, e no campo dos mídias.Inter-religious dialogue is one of the challenges in the field of religious pluralism today, necessary for a good co-existence between believers of different religious traditions. Vatican II Council, through the declaration Nostra Aetate, was decisive in the Church's relationship with non-Christian religions. In this line, Catholic Christians and Muslims have strengthened ties of collaboration and dialogue in respect and in otherness. It is in this dynamic of openness, dialogue, and collaboration that Pope Francis and the Great Imam of Al-Azhar Aḥmad Al-Ṭayyib signed the declaration Human Fraternity for World Peace and Common Co-existence. This document reinforced the need for collaboration between the two religions, pointing out paths for common pastoral action, in the field of peace and defense of human dignity, in education and health, in family and youth pastoral care, in pastoral hospitality and migration, in the protection of creation and the environment, and in the field of the media.
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Ribeiro, Carla Isabel Alves do Nascimento. "A EMRC face ao perfil dos alunos à saída da escolaridade obrigatória e à autonomia e flexibilidade curricular : um novo paradigma educativo." Master's thesis, 2019. http://hdl.handle.net/10400.14/28958.
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O presente trabalho é, na sua essência, uma reflexão crítica sobre os desafios e exigências
colocados hoje à disciplina de Educação Moral e Religiosa Católica (EMRC) e, por
conseguinte, ao seu programa e didática, pelo Perfil dos Alunos à Saída da Escolaridade
Obrigatória2 e pela autonomia e flexibilidade curricular.
Neste contexto, colocam-se inevitavelmente duas questões. O aluno implícito no Programa de
EMRC de 2014 é o mesmo aluno cujo perfil o estado português agora define para doze anos de
escolaridade obrigatória, em linha com a visão internacional da educação para 2030? Diante da
autonomia curricular das escolas que oportunidades e limitações se colocam a uma disciplina
como a EMRC?
Sendo a escola raiz da cultura, e apontando o Perfil dos Alunos para a construção de uma cultura
científica e artística de base humanista, este Relatório vem também salientar a
imprescindibilidade do currículo escolar abranger, clara e inequivocamente, a área do fenómeno
religioso como dimensão do ser humano, expressão e elo de ligação entre comunidades e
culturas. Neste sentido e neste tempo, não residirá na escola a responsabilidade de ser um
exemplo vivo de respeito e integração, assumindo-se como interlocutora e promotora de uma
cultura de paz e tolerância? Para este fim, não se colocará hoje ao diálogo ecuménico e interreligioso
o desafio de participar conjuntamente nesta educação humanista de todos,
testemunhando o diálogo e a diversidade e contribuindo assim para o respeito, a inclusão, a
interculturalidade e a inter-religiosidade? Porque o novo espírito que o mundo atual precisa é,
antes de mais, um espírito de tolerância e paz.This essay is, in its essence, a critical reflection on the challenges and demands placed today on Catholic Religious and Moral Education and, consequently, on its syllabus and didactics, by the document Perfil dos Alunos à Saída da Escolaridade Obrigatória and the curriculum´s autonomy and flexibility. In this context, two questions inevitably arise. Is the student implicit in the 2014 EMRC Program the same student whose profile the Portuguese state now defines for twelve years of compulsory education, in line with the international vision of education for 2030? Given the curricular autonomy of schools, what opportunities and limitations are placed on a subject such as EMRC? Being school a root of culture and pointing the Perfil dos Alunos to the construction of a humanistic, scientific and artistic culture, this essay also highlights the need for the school curriculum to clearly and unambiguously cover the area of the religious phenomenon as a human being dimension and expression and as a bond between communities and cultures. In this sense, isn’t it a school´s responsibility to be a living example of respect and integration, assuming itself as a promoter of a culture of peace and tolerance? In order to achieve that, isn´t there a challenge to the ecumenical and interreligious dialogue to jointly participate in this humanistic education for all, witnessing dialogue and diversity and thus contributing to respect, inclusion, interculturality and interfaith? The new spirit that today's world needs is, first and foremost, a spirit of tolerance and peace.
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Knotek, Daniel. "Srovnání Hanse Kunga a jeho díla Světový étos s civilním náboženstvím." Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-349911.
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This Diploma Thesis deals with two universalistic conceptions, represented by the Swiss Catholic Theologist Hans Küng and his work Global Ethics, and the Civil Religion. In the first part of my text, I bring in the personality of Hans Küng, his work, ideas and the book Global Ethics which received great acclaim on international forum, Churches and society. Küng draws up three basic theses: No world peace without peace among religions. No peace among religions without dialogue between the religions. No dialogue between the religions without accurate knowledge of one another. These theses express the need for a dialogue, being able to formulate viable visions of the future. In the second part of my work, I introduce a less known notion of the Civil Religion with its transformations and development throughout the history. It is a concept exceeding the border of sociology, political science, philosophy and theology, examining the formative processes of the society and its religious reference speech. It penetrates the academic discourse especially in the period between the 1960s and 1980s, as represented e.g. by the American sociologist Robert Bellah. In the third part of my text, I compare both the universalistic conceptions and try to find out where they intersect and in which respect each of them has...
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Conteh, Prince Sorie. "The place of African traditional religion in interreligious encounters in Sierra Leone since the advent of Islam and Christianity." Thesis, 2008. http://hdl.handle.net/10500/2316.
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This study which is the product of library research and fieldwork seeks, on account of the persistent marginalisation of African Traditional Religion (ATR) in Sierra Leone by Islam and Christianity, to investigate the place of ATR in inter-religious encounters in the country since the advent of Islam and Christianity.
As in most of sub-Saharan Africa, ATR is the indigenous religion of Sierra Leone. When the early forebears and later progenitors of Islam and Christianity arrived, they met Sierra Leone indigenes with a remarkable knowledge of God and a structured religious system. Successive Muslim clerics, traders, and missionaries were respectful of and sensitive to the culture and religion of the indigenes who accommodated them and offered them hospitality. This approach resulted in a syncretistic brand of Islam.
In contrast, most Christian missionaries adopted an exclusive and insensitive approach to African culture and religiosity. Christianity, especially Protestantism, demanded a complete abandonment of African culture and religion, and a total dedication to Christianity. This attitude has continued by some indigenous clerics and religious leaders to the extent that Sierra Leone Indigenous Religion (SLIR) and it practitioners continue to be marginalised in Sierra Leone's inter-religious dialogue and cooperation.
Although the indigenes of Sierra Leone were and continue to be hospitable to Islam and Christianity, and in spite of the fact that SLIR shares affinity with Islam and Christianity in many theological and practical issues, and even though there are many Muslims and Christians who still hold on to traditional spirituality and culture, Muslim and Christian leaders of these immigrant religions are reluctant to include Traditionalists in interfaith issues in the country. The formation and constitution of the Inter-Religious Council of Sierra Leone (IRCSL) which has local and international recognition did not include ATR. These considerations, then beg the questions:
* Why have Muslim and Christian leaders long marginalised ATR, its practices and practitioners from interfaith dialogue and cooperation in Sierra Leone?
* What is lacking in ATR that continues to prevent practitioners of Christianity and Islam from officially involving Traditionalists in the socio-religious development of the country?
Muslim and Christians have given several factors that are responsible for this exclusion:
* The prejudices that they inherited from their forebears
* ATR lacks the hallmarks of a true religion
* ATR is primitive and economically weak
* The fear that the accommodation of ATR will result in syncretism and nominalism
* Muslims see no need to dialogue with ATR practitioners, most of whom they considered to be already Muslims
Considering the commonalities ATR shares with Islam and Christianity, and the number of Muslims and Christians who still hold on to traditional spirituality, these factors are not justifiable.
Although Islam and Christianity are finding it hard to recognise and include ATR in interfaith dialogue and cooperation in Sierra Leone, ATR continues to play a vital role in Sierra Leone's national politics, in the search and maintenance of employment, and in the judicial sector. ATR played a crucial part during and after the civil war. The national government in its Truth and Reconciliation Commission (TRC) report acknowledged the importance and contribution of traditional culture and spirituality during and after the war.
Outside of Sierra Leone, the progress in the place and level of the recognition of ATR continues. At varying degrees, the Sociétié Africaine de Culture (SAC) in France, the All Africa Conference of Churches (AACC), the Vatican, and the World Council of Churches, have taken positive steps to recognise and find a place for ATR in their structures.
Much about the necessity for dialogue and cooperation with ATR can be learnt in the works and efforts of these secular and religious bodies. If nothing else, there are two main reasons why Islam and Christianity in Sierra Leone must be in dialogue with ATR:
* Dialogue of life or in community. People living side-by-side meet and interact personally and communally on a regular basis. They share common resources and communal benefits. These factors compel people to be in dialogue
* Dual religiosity. As many Muslims and Christians in Sierra Leone are still holding on to ATR practices, it is crucial for Muslims and Christians to dialogue with ATR practitioners.
If Muslims and Christians are serious about meeting and starting a process of dialogue with Traditionalists, certain practical issues have to be considered:
* Islam and Christianity have to validate and accept ATR as a true religion and a viable partner in the socio-religious landscape of Sierra Leone
* Muslims and Christians must educate themselves about ATR, and the scriptures and teachings of their respective religious traditions in order to relate well with Traditionalists
These are starting points that can produce successful results. Although at present Muslims and Christians in Sierra Leone are finding it difficult to initiate dialogue and cooperation with Traditionalists, all hope is not lost. It is now the task of the established IRCSL to ensure the inclusion of ATR. Islam and Christianity must remember that when they came as strangers, ATR, played host to them and has played and continues to play a vital role in providing hospitality, and allowing them to blossom on African soil.Religious Studies and Arabic
D.Litt. et Phil. (Religious Studies)
46
Almeida, Hedleine. "Do Institucional ao Local: fazer um Território Intercultural." Master's thesis, 2018. http://hdl.handle.net/10451/31398.
Full textAbstract:
O seguinte trabalho, intitulado “Do Institucional ao Local: fazer um Território Intercultural”, é uma investigação no âmbito do mestrado de Gestão do Território e Urbanismo. Procura responder à sua questão central “Como é operacionalizada a interculturalidade a nível institucional e em iniciativas concretas no território?”, tendo como referência o município de Lisboa. Procura perceber o processo de materialização da interculturalidade e as complexidades ou facilidades de se fazer uma Lisboa intercultural. Tem como objetivo identificar virtudes ou falhas da operacionalização da interculturalidade em Lisboa, dentro dum enquadramento em que a realidade das cidades interculturais se constitui como um dos maiores desafios da política da União Europeia.
A base empírica deste trabalho foi obtida por intermédio de um estágio curricular no Núcleo da Interculturalidade do Departamento dos Direitos Sociais da Câmara Municipal de Lisboa, que se realizou entre 31/10/2016 a 31/03/2017 e possibilitou ao investigador obter uma visão pormenorizada e holística do processamento da interculturalidade em Lisboa, e assim expor neste trabalho de que forma e que passos percorre a interculturalidade até chegar a iniciativas concretas no território municipal.
Este relatório baseia-se na observação do diálogo intercultural tal como oficialmente defendido e trabalhado na autarquia municipal. Foi redigido com a intenção de contribuir para uma Lisboa melhor no que concerne a sua coesão social e territorial, bem como a integração social independentemente da etnia, cultura ou religião.This dissertation is based on research undertaken as part of the Masters in Territorial Management and Urbanism. The research question it aims to answer is "How is interculturality operationalized at an institutional level and towards concrete initiatives in the Lisbon territory?” It seeks to understand the process of materialization of interculturality and the complexities of making an intercultural Lisbon. One of its objectives is to identify the merits or failures in the operationalization of interculturality within the municipality of Lisbon, which is an important diagnosis at a time when intercultural cities are among the main challenges of EU policy. A curricular internship was held at the Centre for Interculturality in Lisbon City Council’s Department of Social Rights between 10/31/2016 and 03/31/2017, enabling the researcher to obtain a detailed view of interculturality in action. This dissertation presents and explains the way the concept of interculturality is worked, and what steps does such work entail, until it arrives at concrete initiatives in the municipal territory. The dissertation is based on the observation of intercultural dialogue as officially supported by the municipal authority, and it was written with the intention to contribute to a just and intercultural Lisbon, where social and territorial cohesion as well as social integration are pursued regardless of ethnicity, culture or religion.
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Booysen, Willem Matheus. "Inductive elements in pulpit communication of pentecostal churches." 1997. http://hdl.handle.net/10500/15502.
Full textAbstract:
Discontent with preaching as mode of communication is the
problem statement of this study.
The authoritative nature of deductive preaching is mirrored by
the exploratory, "discovery nature" of inductive models, emphasizing how dialogical preaching is enhanced by incorporating inductive elements into preaching. Meaning production and levels of meaning were studied, and a hermeneutical model for Pentecostal churches were proposed.
Dialogical preaching as attitude and principle as well as method was looked at, and the role of interactive participative communication in the dialogic process was described.
Special emphasis was placed on the Parable, the metaphor and
narrative preaching as models for inductive preaching, and the
development and phases of the "plot" was examined.
Bridging models between inductive and deductive styles were
explored, while two dialogical tools for preparation of sermons
were designed.Practical Theology
Th.M. (Practical theology)