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Journal articles on the topic 'Inter - religious dialogue'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Nweke, Kizito Chinedu. "The Necessities and Limitations of Inter-Religious Dialogue." Exchange 46, no. 2 (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 arg

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Bakker, Freek L. "Inter-Religious Dialogue and Migrants." Mission Studies 31, no. 2 (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 th

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Mohd Kambali @ Hambali, Khadijah, Suraya Sintang, and Azmil Zainal Abidin. "DIALOG ANTARA AGAMA DALAM KONTEKS ILMU PERBANDINGAN AGAMA MENURUT PERSPEKTIF ISLAM." TAFHIM : IKIM Journal of Islam and the Contemporary World 6, no. 1 (2015): 83–120. http://dx.doi.org/10.56389/tafhim.vol6no1.5.

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Undoubtedly, inter-religious dialogues modelled on the West are greatly influenced by the Christian ecumenical concept. This paper intends to present inter-religious dialogues from the comparative religions perspective and within the Islamic framework. Both ḥiwār dīnī and jidāl as mentioned in the Qurʾān are conceptually consistent with the kind of dialogue carried out with tasāmuḥ and maḥabbah which enables every individual to interact in harmony. It is also part of the tawḥīd vocation in ensuring dialogue sustainability while simultaneously strengthening religious beliefs. Also encouraged is

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Rahmat, Stephanus Turibius. "Dialog Antropologis Antaragama dengan Spiritualitas Passing Over." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 2, no. 2 (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

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Fadilah, Umatin. "Dialog Inter-Religius: Konsep Pengembangan Dakwah Pluralis." Jurnal Ilmiah Mahasiswa Raushan Fikr 3, no. 2 (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 institucionalizu

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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 (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 govern

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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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9

Fauzi, Maria Ulfa. "Javanese-Christian Church Belief and Inter-religious Dialogue." DINIKA : Academic Journal of Islamic Studies 2, no. 3 (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 obs

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GHIBANU, Ionut. "Inter-religious and inter-Christian Dialogue – a Contemporary Ecclesial Educational Priority." Revista Romaneasca pentru Educatie Multidimensionala 10, no. 2 (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 dial

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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

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Kwirinus, Dismas, Petrus Yuniarto, and Kristianus Damianus Apo. "Cardinal Miguel Ángel Ayuso Guixot’s Dialogue Views Against Interreligious Dialogue In Indonesia." Kamaya: Jurnal Ilmu Agama 6, no. 3 (2023): 281–300. http://dx.doi.org/10.37329/kamaya.v6i3.2486.

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This research focuses on Cardinal Miguel Ángel Ayuso Guixot’s Dialogue Views on Interreligious Dialogue in Indonesia. According to Cardinal Ayuso, this research aims to understand the importance of inter-religious dialogue in Indonesia. Dialogue between religious adherents is indeed being warmly encouraged by the Church to build a just and prosperous society. This research uses descriptive qualitative methods and critical reading of the text. Based on a critical reading of this research text, it is analyzed and combined with materials related to Cardinal Ayuso’s dialogue views in Das Dikasteri

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Ishaku, zamani PhD, and M. Daniel Markus. "INTER-RELIGIOUS DIALOGUE AND PEACEFUL CO-EXISTENCE IN NIGERIA." Global Journal of Arts Humanity and Social Sciences 4, no. 10 (2024): 829–33. https://doi.org/10.5281/zenodo.13959490.

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<em>Inter-religious dialogue has gained prominence in Nigeria against the backdrop of culture and religious plurality cum tools violence, loss of life, vandalism, and disruption of peaceful co-existence in the nation. Huge resources have been invested into various forms of inter-religious dialogue. However, inter-religious dialogue has proved quasi-effective due to misuse, dishonest, and lack of promoting mutuality in a religiously plural society. The cycle of killings continuous unabated with its corresponding effect on political and economic situations. This study, therefore, looks at the im

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Sopacuaperu, Eklepinus Jefry. "Konsep Hospitalitas Amos Yong dan Dialog Inter-Religius di Maluku." Panangkaran: Jurnal Penelitian Agama dan Masyarakat 3, no. 2 (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

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15

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 ar

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

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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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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

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FOERSTER, JOHN. "PAUL TILLICH AND INTER-RELIGIOUS DIALOGUE." Modern Theology 7, no. 1 (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 (2006): 199–204. http://dx.doi.org/10.1177/026537880602300403.

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21

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

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22

Cozens, Henrietta, and Georgina L. Jardim. "Muslims and Christians Crafting Theological Exchange Together for Faith Saving Water." Comparative Islamic Studies 15, no. 1-2 (2025): 81–98. https://doi.org/10.1558/cis.27101.

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Inter-religious dialogue is often concerned with common frameworks or language to bridge multiple religions on the topic of environmental care. The dialogues between religions seek to establish the theological foundations for environmental action or to analyse environmental effects on religious communities sociologically. It is thus a question to what extent religious reflection on creation care considers the humanity of those affected by environmental concerns, and the relationships between different people in such contexts. This article appraises a community-led project called Women at the W

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23

Damayanti, Rizki. "The Relevance of Fiqh Siyasah Dauliyah and Religion as Indonesian Soft Power in International Relations." De Jure: Jurnal Hukum dan Syar'iah 15, no. 2 (2023): 343–65. http://dx.doi.org/10.18860/j-fsh.v15i2.23371.

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This study aims to discuss Indonesia's efforts to use moderate Islam as its new identity in global politics, especially after the events of 9/11. One of the Indonesian efforts is pursued through inter-faith and inter-civilizational dialogue. This research is library research with qualitative methods. The approaches used are historical, political, and Islamic perspectives in contemporary international relations studies, namely Fiqh Siyasah Dauliyah. The study results show that there are two main relevancies between the inter-faith and inter-civilizational dialogue with the principles concept of

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Netanyahu, Kurniawan, and Deri Susanto. "Sustainability of Interreligious Dialogue in Indonesia under the Phenomenon of Intolerance by Islamic Populists." Dialog 45, no. 2 (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 thre

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Teixeira, Faustino. "HENRI LE SAUX: NAS VEREDAS DO REAL." Perspectiva Teológica 40, no. 111 (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

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Gros, Jeffrey. "Book Review: Dialogue with the Other: The Inter-Religious Dialogue." International Bulletin of Missionary Research 17, no. 2 (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 (1993): 244–45. http://dx.doi.org/10.1177/1030570x9300600222.

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Ariarajah, S. Wesley. "The Ecumenical Impact of Inter-Religious Dialogue." Ecumenical Review 49, no. 2 (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 (2000): 351–57. http://dx.doi.org/10.1111/j.1758-6623.2000.tb00042.x.

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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 (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 t

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Danca, Mihai-Iulian. "From Inter-Religious Dialogue to Intra-Religious Dialogue: An Original Perspective of André Scrima’s Thought." Religions 14, no. 6 (2023): 756. http://dx.doi.org/10.3390/rel14060756.

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André Scrima was confronted from the very beginning with the multifaceted reality of the religious phenomenon. To help us understand this reality, his theological approach can be compared to that of the reverse perspective in Byzantine art: the further away an object is, the larger it becomes, and the closer it is, the smaller it becomes. From this perspective, the usual landmarks of knowledge are reversed, since it is the viewer who decides on the validity and truth of knowledge, and not the objective reality that would force adherence without any right to object. In theological terms, we cou

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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 divo

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Ahmad, Muneeb. "An Islamic Cum Hindu Approach to Inter-Religious Dialogue." International Journal of Emerging Issues in Islamic Studies 3, no. 1 (2023): 130–40. http://dx.doi.org/10.31098/ijeiis.v3i1.1027.

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This research looks at the notion of inter-religious conversation and how it relates to Islam and Hinduism. It works with the Qur'an and Sunnah on textual study and historical interpretation. The treatment of non-Muslims by early Muslim rulers, particularly the second caliph of Islam, "Umar," is examined in order to better understand the nature of interfaith discourse in Islam. There's overwhelming evidence that Islam and Hinduism play a distinctive role in the world. In encouraging interfaith discourse by ensuring justice, equal rights and religious freedom for people of all faiths, cultures,

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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 (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 broade

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Dwi Ratnasari, Luqyana Azmiya Putri, Abd Razak Zakaria, and Nuzulia Febri Hidayati. "Religious Moderation in Puja Mandala: A Study of Inter-religious Dialogue Model in Peace Building." IBDA` : Jurnal Kajian Islam dan Budaya 23, no. 1 (2025): 19–42. https://doi.org/10.24090/ibda.v23i1.12874.

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Puja Mandala, a complex of places of worship in Bali, Indonesia, is a concrete example of religious moderation within a pluralistic society. Featuring five houses of worship representing five significant religions nearby, Puja Mandala is a site for worship and a space for interfaith dialogue that fosters social peace. This research examines how Puja Mandala has developed peace-building principles, such as enhancing inter-religious dialogue, and how it has become a landscape of religious moderation. This study uses a qualitative approach to explore interfaith interactions at Puja Mandala. Throu

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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

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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 (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

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Lee, Joung Chul. "Multilayered Faith and Interreligious Dialogue: A Case of Religious Hybridity in Korea and Its Implications for Formation." Religions 15, no. 6 (2024): 742. http://dx.doi.org/10.3390/rel15060742.

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Comprehending and discussing Koreans’ experiences of inter-religious dialogue requires a precise understanding of their religious hybridity. To this end, this article first delves into South Korea’s multireligious and syncretic landscape. Subsequently, it focuses on the concept of chungch’ŭng-sinang, or multilayered faith, highlighting how Koreans have constructed their own religiously multilayered and open internal structures based on their historical encounters with various religions. Finally, building on this understanding, this article examines how an in-depth understanding of Korean relig

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Valluvassery, Clement. "Dialogue among Religions: For Harmonious and Meaningful Future." Jnanadeepa: Pune Journal of Religious Studies Oct-Dec 2021, no. 24/5 (2021): 104–28. https://doi.org/10.5281/zenodo.5117982.

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This article takes up some scattered thoughts on interreligious dialogue. At the outset the article rushes through various stand-positions of the Catholic Church with regard to other religions pointing to the paradigm shift taken place with Vatican II. The different basic dispositions in the pluri-religious context such as exclusivism, inclusivism, pluralism and ‘<em>perichoresis</em>’ are critically evaluated. It reminds all that dialogue is a method of apostolate and emphasizes the importance of dialogue, especially in the Indian situation. It is pointed out that the dialogues am

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Almeida, Nadi Maria de. "TOWARDS A CHRISTIAN APPROACH TO AFRICA TRADITIONAL RELIGION." INTERAÇÕES 16, no. 1 (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 religion

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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 a

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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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Han, Mintaeg. "Evaluation and Prospects for the Study of ‘Jesus Christ as the Sole Mediator of Salvation’ : Focusing on the Context of Asia and Korea." Society of Theology and Thought 91 (December 31, 2024): 50–112. https://doi.org/10.21731/ctat.2024.91.50.

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“Why is Christ the sole mediator of salvation?” This paper aims to critically examine this question and probe an answer. The consistent profession of Christian faith regarding the uniqueness and universality of salvation mediated through Christ leads to tensions in the context of the contemporary multi-religious environment and inter-religious dialogue. This paper does not merely defend this statement from an apologetic perspective but intends to critically examine the theological positioning of the question, highlight new issues arising from the unique contexts of Asia and Korea, and explore

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Riza Firdaus, Luthfi. "DIALOG TOLERANSI ANTAR UMAT BERAGAMA." Dirasa Islamiyya: Journal of Islamic Studies 2, no. 1 (2024): 70–88. https://doi.org/10.61630/dijis.v2i1.33.

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Religious diversity called for harmonious dialogue. Diversity was a reality that exists and is part of the nation's personality. This article aimed to analyse different concepts of inter-religious dialogue. The article presented the basis of dialogue, religious harmony and models of interreligious dialogue. This research used a qualitative approach. The method was a literature review. The data collection technique was content analysis. The research found that in order to achieve meaningful and productive interfaith dialogue, it is important to build trust, demonstrate openness, and commit to m

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

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Kobayashi, Masaki. "Inter‐religious dialogue between the Vatican and Sudan." Islam and Christian–Muslim Relations 7, no. 3 (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 (1993): 355–57. http://dx.doi.org/10.1177/1030570x9300600315.

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

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