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Journal articles on the topic 'Inter - religious dialogue'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 March 2023

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1

Bakker, Freek L. "Inter-Religious Dialogue and Migrants." Mission Studies 31, no. 2 (July 14, 2014): 227–54. http://dx.doi.org/10.1163/15733831-12341335.

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In the Netherlands the first official inter-religious dialogues were initiated in the first half of the 1970s. But the Nederlandse Hervormde Kerk, one of the most important churches had taken the first steps towards an attitude of dialogue already in 1949 and 1950. The atrocities against the Jews and the deportation of the 90 per cent of the Dutch Jews in the Second World War as well as the solidarity deeply felt by many church members with the new state of Israel prompted this church, and later two other large mainline churches, to alter their attitudes towards Jews and Judaism. After 1970 they extended these dialogues to Muslims, Hindus and Buddhists, who together outnumber the Jews today. The altered Dutch religious landscape had made inter-religious dialogue inevitable. This dialogue was held with migrants, so the position of the adherents of non-Christian religions was weaker than that of Christians. This inequality is reflected in the dialogue, for it became predominantly a dialogue of life, in which the Christians started with helping their partners to find a good position in Dutch society. The dialogue with the Jews, however, already quickly became a dialogue of the mind. In the second half of the 1990s a dialogue of the mind was initiated with Muslims, and in the first decade of the twenty-first century with some Hindus. The vulnerability of migrants was underscored by the impact of the governments in their countries of origin and by the fact that the Christians paid for almost everything. In 2000 the churches began to hesitate; nonetheless they remained in dialogue.

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Nweke, Kizito Chinedu. "The Necessities and Limitations of Inter-Religious Dialogue." Exchange 46, no. 2 (March 24, 2017): 129–56. http://dx.doi.org/10.1163/1572543x-12341435.

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Inter-religious dialogue has been conceived as an antidote to all the problems of religious tensions, attracting resources and expectations.1 However, it has come short of these expectations. In fact, religious tensions are on the increase, despite increased inter-religious encounters.2 Hence, the research question: what exactly are our expectations of inter-religious dialogue and what are its limits? This work distilled out in two areas the necessities and limitations of inter-religious dialogue: liberalism in religion, and concatenation or practicalisation of inter-religious dialogue. It argues for caution on issues of religious truth, relativistic pluralism, equality / sameness of religions, etc. Inter-religious dialogue would perhaps have more success if not for the problems of inner strife and contradictions of theological perspectives. It proffered a solution in the ‘model of mutual enrichment’. This model checks our expectations of interreligious dialogue.

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Rahmat, Stephanus Turibius. "Dialog Antropologis Antaragama dengan Spiritualitas Passing Over." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 2, no. 2 (December 31, 2017): 181–98. http://dx.doi.org/10.15575/jw.v2i2.1704.

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Inter-religious dialogue is very important discourse in the context of many religions in Indonesia. Inter-religious dialogue is the efforts to solve the difficulty of a relationship among each other followers of religions in which some conflicts and strained situations often happened. This article is a theoretical study in the purpose to describe the matter of inter-religious dialogue and formulate the model of inter-religious dialogue for creating the tolerance, the harmony, the safeness, and the peace in the religious life. By using the librarian research, the resulting study discovered that any models of inter-religious dialogue can be categorized into two models of inter-religious dialogue that are ‘theological-spiritual dialogue’ and ‘social humanity dialogue’. Theologically and spiritually, all religions have a universal message and passing over spirit (out of the border of religions) in greatly committing to the human values. Anthropologically, the presence of all religion aims to bring the enlightenment and the enthusiasm of life among their adherents. It can be concluded that anthropological dialogue based on passing over spirituality is one of the interaction model in inter-religious dialogue, or positive and constructive communication which is oriented to create the safeness and the peace in the religious life, based on passing over spirituality, in which all religions have the initial spirit of the presence that religion plays a role to illuminate (illuminative), save (prophetic), liberate (liberative) and transform (transformative). Here, religion has a self-image as rahmatan lil ‘alamīn.

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4

Moseyko, Aida N. "Inter-religious Dialogues in Africa. Islam-Christian Dialogue." Prepodavatel XXI vek, no. 4-2 (2022): 411–25. http://dx.doi.org/10.31862/2073-9613-2022-4-411-425.

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5

Fadilah, Umatin. "Dialog Inter-Religius: Konsep Pengembangan Dakwah Pluralis." Jurnal Ilmiah Mahasiswa Raushan Fikr 3, no. 2 (April 15, 2017): 1–8. http://dx.doi.org/10.24090/jimrf.v3i2.1015.

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This writing discusses about the inter-religious dialogue as propaganda pluralist concept development. Inter-religious dialogue is a dialogue between two or more religions, which has a different view and its main purpose is to learn each other so that they could have changed his view or add increased their religious experience. Inter-religious dialogue and develop the concept of religious experience that is no longer oriented propaganda that connotes coronation but mutually enrich and deepen their own experience of religious traditions.

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6

Valantiejūtė, Lina. "DIALOGO PRINCIPAS KAIP RELIGINIO PLIURALIZMO PAGRINDAS." Religija ir kultūra 9 (January 1, 2011): 45–57. http://dx.doi.org/10.15388/relig.2011.0.2749.

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Šiame straipsnyje siekiama parodyti, kad dialogas, suprantamas visų pirma kaip santykis su Kitu, leidžia ne tik esmingai (per)interpretuoti vyraujančią tarpreliginio dialogo kaip formalių sąveikos modelių tarp religijų sampratą, bet ir religinio pliuralizmo fenomeną atskleidžia kaip iš pagrindų dialogišką. Martino Buberio dialogo kaip santykio samprata bei Emmanuelio Levino įžvalgos ir dialogo, kaip pažintinio santykio, kritika leidžia ne tik parodyti pliuralizmo fenomeno vidinį paradoksą – neredukuojamą daugio ir įvairovės reikalavimą tuo pat metu siekiant tą daugį valdyti ir institucionalizuoti, – bet ir paaiškinti angažavimosi tarpreliginiam dialogui galimybę.Pagrindiniai žodžiai: dialogas, Buberis, Levinas, pliuralizmas, Kitas.THE PRINCIPLE OF THE DIALOGUE AS A BASIS FOR THE RELIGIOUS PLURALISMLina Valantiejūtė SummaryThe main aim of this article is to show that the dialogue, primarily understood as a relation with the Other, allows us not only to essentially (re)interpret the dominating streams of understanding of inter-religious dialogue as a formal interaction between the religions as systems, but it also enables us to see the phenomena of religious pluralism as fundamentally dialogical. The concept of a dialogue as a dual relationship by Martin Buber combined with the philosophical insights of Emmanuel Levinas and the criticism of the concept of the dialogue as a cognitive relation allows us to reveal the internal paradox of the phenomena of religious pluralism (a fundamental demand for a non reductive quantity and diversity as well as need to control it) and to explain a possibility of engagement in an inter-religious dialogue.Keywords: dialogue, Buber, Levinas, pluralism, the Other.

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7

Mohamed Yasin, Suraya. "Existing Framework of Inter-Religious Dialogue in Malaysia." AL-ITQAN: JOURNAL OF ISLAMIC SCIENCES AND COMPARATIVE STUDIES 4, no. 2 (November 30, 2019): 93–123. http://dx.doi.org/10.31436/al-itqan.v4i2.120.

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This paper attempts to examine the existing framework of inter-religious dialogue in Malaysia and its development from the very beginning. The goal of this study is to explore the framework of inter-religious dialogue in Malaysia, which promotes mutual respect and better understanding among the adherents of different religions in Malaysia. This research is very important. It presents the evolution of inter-religious dialogue in Malaysia’s multi-religious society. This study focuses on:(1) Factors behind the development of inter-religious dialogue in Malaysia; and(2) The role of selected governmental and non-governmental organizations as well as higher education institution in promoting peace and harmony through inter-religious dialoguein Malaysia. Descriptive and analytical methods are utilized in this paper. The findings will add new insights to the exiting literature on inter-religious dialogue.

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8

Fauzi, Maria Ulfa. "Javanese-Christian Church Belief and Inter-religious Dialogue." DINIKA : Academic Journal of Islamic Studies 2, no. 3 (December 30, 2017): 319. http://dx.doi.org/10.22515/dinika.v2i3.105.

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This study attempts to elucidate both of Muslim and Christian understandings toward the idea of religious pluralism, with the case study of Javanese-Christian Church of Pogung and its relation to the surrounding community. It provides the discussion with some theological analyses on how people conceive the meaning of truth and, how this has led to the possibility and necessity of a dialogue; more specifically how their religious doctrines maintain their communities in dealing with other communities. Based on the qualitative approach, wherein the data gathered through in-depth interview and observation, the result of this study revealed that dialogue must be based on personal religious experiences and firm truth claims. Without personal religious experience, there is no way of grasping what the dialogue is all about. Dialogue must be based on the recognition of the possible truth in all religions; the ability to recognize this truth must be grounded in the hypothesis of common ground and goal for all religions. Dialogue must be based on openness to the possibility of genuine change or conversion.Keywords: Religious doctrine, Religious pluralism, Dialogue

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9

GHIBANU, Ionut. "Inter-religious and inter-Christian Dialogue – a Contemporary Ecclesial Educational Priority." Revista Romaneasca pentru Educatie Multidimensionala 10, no. 2 (June 30, 2018): 36. http://dx.doi.org/10.18662/rrem/44.

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The contemporary world is dominated by communication and dialogue despite conflicts and wars of all kinds. Dialogue is an actual existential need and a responsibility that the current generation has for the future. From this perspective, inter-Christian and inter-religious dialogue is a life necessity and a pledge of genuine faith in God, because, beyond everything that separates us, He is the Creator of all of us, the source of life, and we are all part of the same human family.If inter-Christian dialogue seeks to achieve the unity of the Church of Christ by concrete actions, theological dialogue and philanthropic gestures, inter-religious dialogue aims at establishing communication bridges in order to give common testimony as regards matters of wide interest, such as the ecological issue, defence of unborn life, peace, justice or social equity. Modern inter-Christian or ecumenical movement arose about a century ago and although the road to full unity seems long, many steps have been made in this direction. The inter-religious movement especially focuses on the dialogue among the major monotheistic religions of the world and today it gives us many hopes.Our study aims to show that ecumenical and inter-religious education is a necessity of our times that may lead to defusing many conflicts and preventing future tensions based on religion. Here, we have in mind the education within the Romanian Orthodoxy received during the religion classes in school and also with the help of the media.

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10

Mitias, Michael H. "Mysticism as a Basis of Inter-Religious Dialogue." Dialogue and Universalism 29, no. 2 (2019): 89–107. http://dx.doi.org/10.5840/du201929224.

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Some philosophers and theologians have argued that God-centeredness cannot be a condition of inter-religious dialogue for at least four reasons. First, it is an existential fact that all religions tend to view the truth of their beliefs and values as absolute. Second, all religions are embedded in radically different cultural contexts; this kind of difference undercuts the possibility of inter-religious dialogue. Third, grounding all the religions in a transcendent reality relativizes their beliefs and values. Moreover, people worship “their” God, not a neutral reality. Fourth, it is difficult to ground all the religions in a transcendent, neutral realty. This paper critically evaluates these arguments and defends the proposition that the mystical experience provides a justifiable basis for the claim that the transcendent is not only a wealth of being but also an infinite wealth of being and that the same transcendent is “revealed” in the mystical experience which underlies all the major religions. The transcendent is the common ground on which all the religions stand in inter-religious dialogue qua religions.

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11

Sopacuaperu, Eklepinus Jefry. "Konsep Hospitalitas Amos Yong dan Dialog Inter-Religius di Maluku." Panangkaran: Jurnal Penelitian Agama dan Masyarakat 3, no. 2 (August 15, 2020): 111. http://dx.doi.org/10.14421/panangkaran.2019.0301-08.

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This article aims to explore hospitality as the basic character needed in the development of inter-religious dialogues. The character is reflected in a way of understanding that every religion has its own hospitable characteristic that can be used to start off an effective dialogue. It is also the aim this article to discern the philosophy of “hidup orang basudara” as the characteristic of hospitality among the Moluccans used in developing inter-religious dialogue in Moluccas.[Artikel ini menelusuri hospitalitas (keramah-tamahan) sebagai karakter dasar yang dibutuhkan dalam perkembangan dialog inter-religius. Karakter ini tercermin dalam cara pemahaman yang dimiliki setiap agama yakni karakter hospitalitas yang dapat digunakan untuk memulai dialog yang efektif. Inilah yang menjadi tujuan utama dari artikel ini yaitu untuk memahami falsafah “hidup orang basudara” sebagai bentuk hospitalitas pada masyarakat Mulucans dalam mengembangkan dialog inter-religius di Muloccas.]

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12

Ryan, Maurice. "Inter-Religious Dialogue: A Comparative Approach to Teaching Religions." Journal of Christian Education os-45, no. 1 (May 2002): 19–27. http://dx.doi.org/10.1177/002196570204500103.

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13

Greggs, Tom. "Legitimizing and Necessitating Inter-Faith Dialogue: The Dynamics of Inter-Faith for Individual Faith Communities." International Journal of Public Theology 4, no. 2 (2010): 194–211. http://dx.doi.org/10.1163/156973210x491868.

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AbstractIn an age in which religion is a burning issue in the geopolitical sphere, the need for peoples of different religions to engage in inter-faith dialogue may seem clear; what is less clear is whether there is legitimacy for and an imperative to members of individual faith communities to engage with the religious other on the exclusive grounds of their individual faith. This article thus seeks to advocate that theology done in the service of individual faiths needs, as a priority, to engage in legitimizing and necessitating dialogue with the religious other as the religious other. The article considers the grounds on which exclusivist religious people can undertake inter-faith dialogue. In looking to the need to attend to particularity and the genuine otherness of the religious other, the article advocates that faiths should begin to understand what is internal to their traditions that makes inter-faith dialogue a necessity for intense and particular religious self-identity. Members of faith communities need to be legitimated on terms internal to their community and by leaders of their community to engage in dialogue with the other: they need to know not only how to engage with the other but also why they engage with the other. In considering the particular tradition of Christianity, the article attends to these themes by seeking hints from Scripture and Christ that a Christian should engage with the religious other in order to be more intensely Christian.

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14

Sennett, James F., and Maurice Wiles. "Christian Theology and Inter-Religious Dialogue." Buddhist-Christian Studies 14 (1994): 291. http://dx.doi.org/10.2307/1389862.

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15

Samarakone, Joseph. "My Adventure with Inter-religious Dialogue." Religion and the Arts 12, no. 1 (2008): 123–37. http://dx.doi.org/10.1163/156852908x270962.

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AbstractThe Jesus we meet in the Gospels is an inter-religious person par excellence who was able to transcend fundamentalist interpretations that there is no God in all the earth except in Israel, and to recognize the faith of all people (Matt. 8:10). Jesus' mystical experience in the desert led him to realize Yahweh as Abba—the Father of all. Hence he proclaimed the kingdom as an inclusive reality, as the basis of all God experience (Matt 13:1–51). Stressing our need to develop such an inter-religious spirit, the author traces his own awakening spanning over five decades—from his adolescent faith in the "God of the Christians" to his new vision of a "universal kingdom of communion," which embraces all people and all reality. His message is that every disciple of Jesus—and the Church as Christ's sacrament—should live this legacy of Jesus and proclaim God's saving love for all people irrespective of religious affiliation.

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16

FOERSTER, JOHN. "PAUL TILLICH AND INTER-RELIGIOUS DIALOGUE." Modern Theology 7, no. 1 (October 1990): 1–27. http://dx.doi.org/10.1111/j.1468-0025.1990.tb00233.x.

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Caldecott, Stratford. "Benedict XVI and Inter-Religious Dialogue." Transformation: An International Journal of Holistic Mission Studies 23, no. 4 (October 2006): 199–204. http://dx.doi.org/10.1177/026537880602300403.

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Jones, Peter L. "Dialectic Dialogue: A new method for inter-religious dialogue." Journal of Beliefs & Values 22, no. 2 (October 2001): 155–66. http://dx.doi.org/10.1080/13617670120079460.

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19

Gros, Jeffrey. "Book Review: Dialogue with the Other: The Inter-Religious Dialogue." International Bulletin of Missionary Research 17, no. 2 (April 1993): 88–89. http://dx.doi.org/10.1177/239693939301700223.

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Kelly, Tony. "Book Review: Dialogue with the Other: The Inter-Religious Dialogue." Pacifica: Australasian Theological Studies 6, no. 2 (June 1993): 244–45. http://dx.doi.org/10.1177/1030570x9300600222.

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21

Ariarajah, S. Wesley. "The Ecumenical Impact of Inter-Religious Dialogue." Ecumenical Review 49, no. 2 (April 1997): 212–22. http://dx.doi.org/10.1111/j.1758-6623.1997.tb00283.x.

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(Yannoulatos), Anastasios. "Problems and Prospects of Inter-religious Dialogue." Ecumenical Review 52, no. 3 (July 2000): 351–57. http://dx.doi.org/10.1111/j.1758-6623.2000.tb00042.x.

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23

Netanyahu, Kurniawan, and Deri Susanto. "Sustainability of Interreligious Dialogue in Indonesia under the Phenomenon of Intolerance by Islamic Populists." Dialog 45, no. 2 (December 29, 2022): 248–57. http://dx.doi.org/10.47655/dialog.v45i2.664.

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From 2016 to 2019, mass protests were organized by the "Islamic Defense Action 212" in Jakarta. Protests carried out by Islamic populists and the widespread use of identity politics have sparked an escalating wave of intolerance that has led to fractures in inter-religious relations in Indonesia. The phenomenon of intolerance described above is one of the main cases that researchers will analyze by tracing its impact on the continuity of inter-religious dialogue in Indonesia. This research was conducted using a descriptive qualitative analysis approach. This research found that there is a threat to inter-religious dialogue, namely the impact of increased intolerance, which has contributed to increasing the attitude of exclusivity from several Muslim groups in Indonesia toward non-Muslim religious communities. If the Islamic populist actions that occurred in 2019 were repeated in the next few years, especially before the political year, it would undermine the order of peace among religious communities in Indonesia, and dialogue between religions would be difficult to implement. Keywords: Islamic populists, identity politics, religious intolerance, harmony, interreligious dialogue

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24

Teixeira, Faustino. "HENRI LE SAUX: NAS VEREDAS DO REAL." Perspectiva Teológica 40, no. 111 (April 13, 2010): 207. http://dx.doi.org/10.20911/21768757v40n111p207/2008.

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O objetivo do artigo é traçar o percurso dialogal de Henri le Saux (Abhishiktânanda), um dos grandes pioneiros do diálogo inter-religioso no século XX. Sua peregrinação no âmbito do hinduísmo, e as questões a ela relacionadas, fornecem importantes pistas para os estudos no campo da conversação inter-religiosa. Abordam-se, entre outros temas, a sua trajetória de vida, a experiência de sua dupla pertença, o apelo do advaita (não-dualidade) e a pista da profundidade como marco essencial para o diálogo entre as religiões.ABSTRACT: The articles goal is to present Henri le Saux’s dialogical journey (Abhishiktânanda), one of the 20th centurys pioneers of the inter-religious dialogue. His journey in the Hinduism and the questions about it provide important clues for the field of studies on inter-religious conversation. Among other teams, it addresses his life journey, the experience of double belonging, the appeal of advaita (non-duality) and the suggestion of Spiritual depth as core for dialogue among religions.

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Fazel, Seena. "Baha'i Approaches to Christianity and Islam: Further Thoughts on Developing an Inter-Religious Dialogue." Baha'i Studies Review 14, no. 1 (December 1, 2007): 39–51. http://dx.doi.org/10.1386/bsr.14.39_1.

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This paper aims to present a novel Baha'i contribution to inter-religious dialogue, one that is based on developing intellectual bridges between the religions. It is argued that the concept of continuity of revelation is a framework by which religions can dialogue about their differences and similarities. Some preliminary aspects of this concept are outlined from scripture and current scholarship in Christianity and Islam. There are three aspects to continuity of revelation: commonalities between the religions, non-exclusivity and non-finality in relation to their claims. The paper concludes that a central theme of inter-religious dialogue should be the nature and lives of the prophet-founders. In the context of Christian Muslim dialogue, the challenge that the prophetic career of Muhammad represents for Christians is discussed in relation to Abdu'l-Baha's talks in the West. Finally, the importance for Baha'is of contributing to the western discourse on Islam is explored.

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Cornille, Catherine. "Empathy and Inter-religious Imagination." Religion and the Arts 12, no. 1 (2008): 102–17. http://dx.doi.org/10.1163/156852908x270944.

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AbstractEven though empathy plays a central role in inter-religious imagination, the notion of empathy has become all but anathema in the study of religions, associated as it is with Romantic hermeneutics and with the early phenomenology of religion. This article revisits some of the early phenomenological approaches to the problem of empathy in order to explore their continuing import for the question of the possibility of entering imaginatively into the religious worldview and experience of another tradition and understanding it from within. Even though the religious experience of the other always remains beyond the purview of someone not belonging to that tradition, the notion of empathy continues to emphasize the epistemic priority of that experience in the process of inter-religious dialogue, thus stretching the imagination to resonate with new and possibly enriching forms of religious life.

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Meyer, John R. "John Hick's Theology of Religions and Inter-Religious Dialogue: a Critique." Religion and Theology 8, no. 3-4 (2001): 274–97. http://dx.doi.org/10.1163/157430101x00134.

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AbstractWhile denying that belief in Jesus Christ is an essential element for personal salvation, John Hick presupposes Christian concepts of salvation. Even though he denies the universality of Christ vis-à-vis other world religions, the Christian doctrine of salvation is at the very heart of his project, albeit in a controversial form (as universal salvation or apocatastasis). I explore the influence of Immanuel Kant and Friedrich Schleiermacher in Hick's thought and discuss how his theology of religions and his concept of inter-religious dialogue are related to Christianity and yet are divorced from some of its central tenets.

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D’Costa, Gavin. "Dialogue with the Other: The Inter-religious Dialogue by David Tracy." Thomist: A Speculative Quarterly Review 56, no. 3 (1992): 530–32. http://dx.doi.org/10.1353/tho.1992.0025.

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Ab Majid, Arfah. "Design Consideration for Inter-Religious Dialogue in Malaysia: The Incorporation of Contact Theory." Sains Insani 5, no. 2 (November 30, 2020): 91–97. http://dx.doi.org/10.33102/sainsinsani.vol5no2.143.

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Inter-religious dialogue has been implemented in Malaysia by various organizations, be it Muslim’s or Non-Muslim’s organizations as early as 1950s.Often being carried out in the format of intellectual discourse and forum, its accessibility to the non-academician, non-scholars and non-elite is uncertain.If the inter-religious dialogue programs could not reach the grassroots, its effectiveness in addressing inter-religious issues that affected the grassroots is also doubtful.International dialogue practitioners has begun to include number of theories in their dialogue designs to reach out broader range of community.One of the theories is Contact Theory proposed by Gordon Allport (1959) aims at addressing in-group/out-group bias.Therefore, this study attempts to examine the application of Contact Theory in two models of inter-religious dialogue in Malaysia (i.e. Institut Kefahaman Islam Malaysia (IKIM) and Inter-faith Spiritual Fellowship (INSaF)).Case study research design was employed in order to identify the design of interreligious dialogue and the presence of Contact Theory within the two models.Data obtained through interviews and document analysis were than analysed using within-case and cross-case analysis (Miles & Huberman, 1994).The finding suggest that IKIM’s and INSaF’s inter-religious dialogue models did not include any special session that allowed a real dialogue or cooperative interaction (one of important elements in Contact Theory) to take place among the participants.Without cooperative interaction among the participants, it would be difficult for these two models to reap the benefit of Contact Theory.Future research should focus on developing inter-religious dialogue design that is more appropriate for the grassroots with the inclusion of Contact Theory.

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30

Sullivan, Thomas P. "On a Stumbling Block to Inter-Religious Dialogue." Dialogue and Universalism 8, no. 11 (1998): 197–202. http://dx.doi.org/10.5840/du1998811/1218.

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31

O’Connor, James. "Benedict XVI on Ecumenism and Inter-religious Dialogue." Incarnate Word 2, no. 6 (2009): 407–14. http://dx.doi.org/10.5840/tiw20092641.

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32

Eck, Diana L. "Inter-religious Dialogue as a Christian Ecumenical Concern." Ecumenical Review 37, no. 4 (October 1985): 406–19. http://dx.doi.org/10.1111/j.1758-6623.1985.tb01334.x.

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33

Kobayashi, Masaki. "Inter‐religious dialogue between the Vatican and Sudan." Islam and Christian–Muslim Relations 7, no. 3 (October 1996): 285–95. http://dx.doi.org/10.1080/09596419608721090.

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Wardlaw, Harry. "Book Review: Christian Theology and Inter-Religious Dialogue." Pacifica: Australasian Theological Studies 6, no. 3 (October 1993): 355–57. http://dx.doi.org/10.1177/1030570x9300600315.

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35

Kee-Fook Chia, Edmund. "Inter-religious Dialogue in EG, TTL, and CTC." International Review of Mission 104, no. 2 (November 2015): 268–77. http://dx.doi.org/10.1111/irom.12101.

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36

Barnes, Michael. "Book Review: Christian Theology and Inter-religious Dialogue." Theology 96, no. 771 (May 1993): 217–18. http://dx.doi.org/10.1177/0040571x9309600307.

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Abd. Karim, Nur Kareelawati, and Muhammad Yusuf Khalid. "Searching for Inter-religious Dialogue on Malaysian Television." International Journal of the Humanities: Annual Review 8, no. 7 (2010): 87–104. http://dx.doi.org/10.18848/1447-9508/cgp/v08i07/42981.

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38

Viwala, Godwin, and Ben O. Onu. "Dynamism of Religious Dialogue (Inter-Faith Meeting) and the Growth of Christianity in Nigeria." UJAH: Unizik Journal of Arts and Humanities 20, no. 2 (March 17, 2020): 114–29. http://dx.doi.org/10.4314/ujah.v20i2.5.

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Religious diversity is a possible feature of any human society. Even in a religious homogenous society, there are factions and sects within a particular religion. The diversity in religious conviction gives rise to a lot of options based on religious inclination. The society in which the religion is practiced need to be at peace for the religion to thrive and be propagated hence, dialogue is necessary as to see how the orthodoxy and orthopraxy can lead to peaceful co-existence as they define the societal norms and values. It is in this respect that this paper examines the issues of dynamism of religious dialogue or inter-faith meeting in the light of growth of Christianity in Nigeria, being a multi-faith, multi-ethnic and multi-cultural society Using the historical and phenomenological perspectives, the paper found out that since the 19thcentury inter-religious dialogue have been in progress and will need to continue. The foundation for religious dialogue and peaceful co-existence was laid by Chief Shodeke on December 5 1842 in Abeokuta when the three contending religious leaders - Islam, traditional religion and Christianity were invited to explain their philosophies. It was discovered that inter-religious dialogue melts the walls of in-difference and enhances understanding of the religious world view. We therefore conclude that inter-faith dialogue which offers opportunity for understanding and respect of non-Christian neighbours should be sustained for the acceptance and growth of Christianity in Nigeria. Key words: Dynamism, dialogue, ecumenical, inter-faith, growth.

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Almeida, Nadi Maria de. "TOWARDS A CHRISTIAN APPROACH TO AFRICA TRADITIONAL RELIGION." INTERAÇÕES 16, no. 1 (March 28, 2021): 118–31. http://dx.doi.org/10.5752/p.1983-2478.2021v16n1p118-131.

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Inter-Religious dialogue is a demand for the mission. Based on the theological investigation of scholars who explore and write on the subject, the article analyses the theological challenge of Inter-Religious dialogue especially in approaching African Traditional Religions. The discussion concerns the Christian theology of religious pluralism with the local religion in Africa looking at the theological progress, not just from the abstract world of books, but also, from connecting with the life of the people, appreciating and connecting points of convergences with the local culture and religions. Still, a long way to go on the reflection and there needs to open wider our vision concerning the action of the Spirit that has been always present in Africa.

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Moyaert, Marianne. "The (Un-)translatability of Religions? Ricœurs Linguistic Hospitality as Model for Inter-religious Dialogue." Exchange 37, no. 3 (2008): 337–64. http://dx.doi.org/10.1163/157254308x312018.

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AbstractThe contemporary theology of inter-religious dialogue is marked by a debate between pluralism on the one hand and post-liberal particularism on the other. According to the first, religious identity implies an openness for religious otherness. Post-liberal particularists, in contrast, draw attention to the value of identity. What matters in the context of plurality is to show more commitment and to stress the particularity of the irreducible difference between the religious languages. From this perspective post-liberal particularism claims an untranslatability of religions. This claim appears to construct a serious barrier within the dialogue between religions. Recently, this discussion between pluralists and post-liberalists has reached an impasse. In this article I set out to give this impasse a new turn. With this view in mind, I am inspired by Ricœur's latest publication On Translation (2006), which is dedicated to the enigma of linguistic diversity and the question of the (un-)translatability of languages. Beyond the mesmerizing discussion concerning the theoretical possibility or impossibility of translation, Ricœur states that the appropriate attitude of a translator is one of linguistic hospitality. Ricœur suggests that this linguistic hospitality can model for inter-religious dialogue. However, he does not elaborate on this thought and challenges others to think through his suggestion. In this article I gladly accept this challenge, hoping that this will throw new light on the current discussion between pluralists and post-liberal particularists. In line with Ricœur's position, I argue that religious languages are not untranslatable and that inter-religious dialogue is possible, provided that the ethical posture of hermeneutical hospitality for the religious other is adopted.

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Arkoun, Mohammed, and John Fletcher. "From Inter-Religious Dialogue to the Recognition of the Religious Phenomenon." Diogenes 46, no. 182 (June 1998): 123–51. http://dx.doi.org/10.1177/039219219804618207.

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Illman, Ruth. "Plurality and Peace: Inter-Religious Dialogue in a Creative Perspective." International Journal of Public Theology 4, no. 2 (2010): 175–93. http://dx.doi.org/10.1163/156973210x491886.

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AbstractWithin the research on inter-religious relations, dialogue is by tradition treated primarily as an intellectual challenge for political and religious leaders. The aim of this article is to show that this challenge is ethical and practical rather than merely theoretical in nature and to offer analytical reflections on the foundations of dignity in difference. The article focuses on Judaism, Christianity and Islam, treating dialogue and difference as complex questions of interpersonal relatedness. The article analyses creative forms of dialogue as an alternative to traditional rationally defined dialogue efforts. As an example, the groundbreaking work of the Spanish musician Jordi Savall is followed closely through an empirical analysis of his efforts to bring people of different faiths together in music—a ‘dialogue of souls’ engaging people deeply as unique, actively responsible, thinking and feeling individuals who manage to combine plurality and peace into a public theology.

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Awang, Jaffary, Umar Faruk, and Hasnan Bin Kasan. "INTER-RELIGIOUS DIALOGUE AS A MEDIUM OF CONTEMPORARY ISLAMIC DA’WAH." Mimbar Agama Budaya 36, no. 1 (December 31, 2019): 1–11. http://dx.doi.org/10.15408/mimbar.v36i1.880.

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Abstract. Interfaith dialogue is a form of discussion and information exchange between the devotees of different religions, while da’wah is a form of preaching to Islam. In the context of opportunity, Muslims should accept the challenge of participation in interfaith dialogue. So thus preparation and knowledge about da’wah and interreligious dialogue has become a necessity before involving in interfaith dialogue. Based on the nature of inter-religious dialogue that emphasizes on openness, willingness to listen to different views and based on knowledge, then this method should be taken seriously by the Muslim in the context of contemperory da’wah to propagate Islam to the masses. Finally this paper concluded interfaith dialogue in Malaysia has a great potential and in the growing interest among the Muslim community in particular. Abstrak. Dialog antaragama adalah bentuk diskusi dan pertukaran informasi antara para pemeluk agama yang berbeda, sementara dakwah adalah bentuk dakwah kepada Islam. Dalam konteks kesempatan, umat Islam harus menerima tantangan partisipasi dalam dialog antaragama. Jadi persiapan dan pengetahuan dakwah dan dialog antaragama telah menjadi kebutuhan sebelum terlibat dalam dialog antaragama. Berdasarkan pada sifat dialog antar agama yang menekankan pada keterbukaan, kesediaan untuk mendengarkan pandangan yang berbeda dan berdasarkan pada pengetahuan, maka metode ini harus ditanggapi dengan serius oleh Muslim dalam konteks kontekstualisasi dakwah untuk menyebarkan Islam kepada massa. Akhirnya makalah ini menyimpulkan dialog antaragama di Malaysia memiliki potensi besar dan dalam minat yang tumbuh di kalangan komunitas Muslim pada khususnya.

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Fatih, Moh Khairul. "DIALOG DAN KERUKUNAN UMAT BERAGAMA DI INDONESIA DALAM PEMIKIRAN A. MUKTI ALI." RELIGI JURNAL STUDI AGAMA-AGAMA 13, no. 01 (July 30, 2018): 38. http://dx.doi.org/10.14421/rejusta.2017.1301-03.

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Indonesia as a pluralistic country inherited the spirit of tolerance, peace and recognize religious pluralism and unity of truth as a form tantularisme, the religious fervor that has a religious typology, non-doctrinaire, tolerant, accommodating and optimistic. To achieve harmony among religious believers in Indonesia, every religious followers should understand and respect the religious beliefs of different shapes. There are five concepts of thought offered by Mukti Ali to respect religious diversity and creating a harmonious: syncretism, reconception, Synthesis, replacement, and agree in disagreement. The fifth concept is realized in the form of dialogue as a means of forming harmony. Inter-religious dialogue is the means used Mukti Ali in his efforts to form unity. Dialogue and harmony among religious believers is a bridge that can not be separated, both will be interrelated because in the quest for harmony be required also inter-religious dialogue as a means of dialogue, friendship and cooperation in creating an ideal social order.

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Saragih, Denni, Yanny Mokorowu, and Prasasti Peranginangin. "The Use of Cambridge Scriptural Reasoning (CSR) Texts for Inter-Faith Dialogue in Classroom: Some Pedagogical Proposals." SHS Web of Conferences 59 (2018): 01008. http://dx.doi.org/10.1051/shsconf/20185901008.

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Recent developments in Indonesian society show an alarming growth of religious intolerance. The paper proposes that one of ways that can contribute to remedy the situation is an Inter-faith dialogue in classroom using Cambridge Scriptural Reasoning (CSR) texts. The texts provide a primary source for understanding fundamental beliefs and focus on less controversial issues. Acknowledging the sensitivity of handling religious texts, the paper reports an exploration of the possibility and challenges of doing interfaith dialogues in a classroom using CSR texts. Based on several class experiments and qualitative interviews of the participants, the approach results in positive experience of the participants. The paper, thus, recommends three pedagogical principles. The use of the texts must have the consent of all students; the conclusion of textual meaning gives a prominent authority to the insights of its adherent; and at the end of each session, students from other religions provide testimonial on changed perception through the dialogue. As such, the paper recommends the use of CSR texts in a course on religion, particularly in Christian universities in Indonesia, as a contribution to mutual understanding and religious harmony.

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Alibašić, Ahmet. "History of Inter-Religious Dialogue in Bosnia and Herzegovina." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 2 (December 11, 2020): 343–64. http://dx.doi.org/10.30965/23642807-00602006.

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Abstract Bosnia and Herzegovina has always been a multi-religious polity. While inter-religious relations were not always easy, the heterogeneity seems to be inherent to Bosnia. Significant resources were invested in the 1990s to alter that reality. The damage has been done but efforts have been made by various local and international actors to repair it. This article offers a brief account of the history of formal inter-religious dialogue in Bosnia, its main actors, and features. Major issues, types of dialogue, accomplishments and challenges lying ahead are also considered.

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Mitias, Michael H. "Possibility of Inter-Religious Dialogue: Structural and Formal Conditions." Dialogue and Universalism 26, no. 4 (2016): 25–47. http://dx.doi.org/10.5840/du201626458.

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Engebretson, Kath. "Beyond Neutrality: The Catholic University and Inter-religious Dialogue." Journal of Adult Theological Education 6, no. 1 (June 20, 2009): 42–54. http://dx.doi.org/10.1558/jate.v6i1.42.

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Ali-Dib, Edith. "Inter-religious Dialogue in Syria: Politics, Ethics and Miscommunication." Political Theology 9, no. 1 (February 3, 2008): 93–113. http://dx.doi.org/10.1558/poth.v9i1.93.

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Pan-chiu, Lai. "Inter-religious Dialogue on Ecology: A view from China." Religions: A Scholarly Journal 2012, no. 1 (October 2012): 7. http://dx.doi.org/10.5339/rels.2012.environment.7.

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