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Journal articles on the topic 'INTERRELIGIOUS DIALOGUE'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Campdepadrós-Cullell, Roger, Miguel Ángel Pulido-Rodríguez, Jesús Marauri, and Sandra Racionero-Plaza. "Interreligious Dialogue Groups Enabling Human Agency." Religions 12, no. 3 (2021): 189. http://dx.doi.org/10.3390/rel12030189.

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Evidence has shown that interreligious dialogue is one of the paths to build bridges among diverse cultural and religious communities that otherwise would be in conflict. Some literature reflects, from a normative standpoint, on how interreligious dialogue should be authentic and meaningful. However, there is scarce literature on what conditions contribute to this dialogue achieving its desirable goals. Thus, our aim was to examine such conditions and provide evidence of how interreligious dialogue enables human agency. By analyzing the activity of interreligious dialogue groups, we document t

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2

Riyanto, Armada. "Sebuah Studi Tentang Dialog Interreligius." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 9, no. 2 (2010): 249–82. http://dx.doi.org/10.36383/diskursus.v9i2.218.

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Abstract: “The truth is that interreligious contacts, together with ecu- menical dialogue, now seem to be obligatory paths, in order to ensure that the many painful wounds inflicted over the course of centuries will not be repeated, and indeed that any such wounds still remaining will soon be healed” (John Paul II, Rome, November 13, 1992). By “obliga- tory path” the late John Paul II means that interreligious dialogue is one of the urgent ways for Christians as well as people of other faiths to cultivate a theological sense of togetherness. I have recently published such a topic in Dialog Int

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3

YODER NYCE, Dorothy. "Interreligious Dialogue." Studies in Interreligious Dialogue 8, no. 1 (1998): 114–28. http://dx.doi.org/10.2143/sid.8.1.2004021.

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Mohamad, Ahmad, Wan Zailan Kamaruddin Wan Ali, Alwani Ghazali, Chang Lee Wei, and Rosilawati Zainol. "Interreligious Dialogue in Malaysia: Issues of its Implementation." Journal of KATHA 19, no. 1 (2023): 1–13. https://doi.org/10.22452/khata.vol19no1.1.

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As the world continues to evolve, problems among religious adherents have increasingly rendered the need for interreligious dialogue to achieve mutual understanding. The dialogue is crucial as it is a platform to communicate, understand, and get to know others of different backgrounds and beliefs. Nevertheless, the implementation of interreligious dialogue has led to some criticism on the credibility of its practice, especially in Islam. Therefore, this paper attempts to identify the challenges that occur throughout the implementation of Interreligious dialogue and their causes. This includes

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Heyden, Katharina. "Dialogue as a Means of Religious Co-Production: Historical Perspectives." Religions 13, no. 2 (2022): 150. http://dx.doi.org/10.3390/rel13020150.

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What does interreligious dialogue look like from different religious perspectives? What does it do? One way of answering these questions is by examining historical examples of “religious dialogue”. These illustrate first-hand the rhetoric of interreligious dialogue. This article examines three case studies: (1) from 2nd-century Rome, Justin Martyr’s Dialogue with Trypho; (2) from 12th-century Spain, the Kuzari by Judah Halevi the Jew alongside the Dialogus of Petrus Alfonsi, a Christian convert from Judaism (both discuss Islam); (3) from 18th-century Berlin, Moses Mendelssohn’s Jerusalem and J

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Grung, Anne Hege. "Interreligious dialogue: Moving between compartmentalization and complexity." Approaching Religion 1, no. 1 (2011): 25–32. http://dx.doi.org/10.30664/ar.67467.

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Interreligious dialogues as organized activities establish religious difference among its participants as a premise. This article discusses how various ways of signifying religious difference in interreligious dialogues can impact culturally by looking at the dynamics between the dialogues’ ‘insides’ and ‘outsides’, especially regarding the ways in which differences are conceptualized. The current criticism of interreligious dialogue and the current perspectives on the dialogues’ alleged effects on conceptualizing differences are examined in the examples presented in this article. Finally, two

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Sicking, Thom. "On Interreligious Dialogue." Proche-Orient Chrétien Tome 65, no. 3-4 (2015): 309–23. https://doi.org/10.3917/poc.653.0309.

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Lelono, Martinus, Joko. "Internet-Mediated Interreligious Dialogue A Study Case on @KatolikG’s Model of Dialogue." Journal of Asian Orientation in Theology 03, no. 02 (2021): 149–74. http://dx.doi.org/10.24071/jaot.v3i2.3564.

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Internet-mediated interreligious relations could go in two directions: increasing the number of interreligious encountering with weakening process of religious exclusivism and lead people to religious fundamentalism and interreligious polarization. In the Indonesian context, the emergence of the Garis Lucu (Funny line) social media platforms allow a dialogical internet-mediated interreligious relation rather than the monologue one. This opportunity especially works in the relation between @KatolikG and @NUGarisllucu, two (unofficial) religious-based social media account that cover Twitter, Ins

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9

Melnik, S. V. "Diplomatic Interreligious Dialogue in the Framework of Interreligious Relations." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 38 (2021): 129–40. http://dx.doi.org/10.26516/2073-3380.2021.38.129.

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The article examines the practice of interaction between the heads of religious communities which is referred to as “diplomatic interreligious dialogue”. One of the most common forms of the manifestation of diplomatic dialogue is participation of religious leaders in a variety of interreligious summits and conferences. The first part of the article briefly describes main types of interreligious dialogue: polemical, cognitive, peacemaking and partner ship. The second part gives a general description of diplomatic interreligious dialogue that can be considered as one of a type of peacemaking dia

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Petrov, George Daniel, and Victor Marius Pleșa. "Interreligious dialogue and socio-religious dialogue in today's society." Technium Social Sciences Journal 25 (November 9, 2021): 754–58. http://dx.doi.org/10.47577/tssj.v25i1.5128.

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Today's society needs to organise interreligious and socio-religious dialogues in order manage to work effectively for finding a form of concord between peoples, so that no more unfortunate events such as terrorist attacks and other violent acts occur. One of the solutions is given by the interreligious dialogue carried out worldwide, a dialogue from which the participants, although having different traditions and cultures, can draw points of common interest, so that peace becomes a natural conclusion of the latter.

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11

Polak, Regina. "Between Theological Ideals and Empirical Realities: Complex Diversity in Interreligious Dialogue." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 2 (2020): 274–92. http://dx.doi.org/10.30965/23642807-00602003.

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Abstract Empirical research on the practice of interreligious dialogue delivers inspiring results for a practical-theological reflection. The contribution thus discusses the question of what theological and social science research can learn from each other. The author presents four exemplary theses on the Catholic understanding of the nature, aims and methods of interreligious dialogue, and puts them into a mutual dialogue with the empirical results of this study. The results demonstrate that interreligious dialogue only exists within different social and political contexts that should be reco

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RAIU, Cătălin. "The role of public administration in interreligious dialogue. International standards and recommendations." Romanian Journal of Public Affairs 2023, no. 07 (2023): 80–98. http://dx.doi.org/10.69581/rjpa.2023.07.03.

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Interreligious dialogue, recognized as a democratic instrument with the potential to foster respect and cooperation, occupies a pivotal role within the general democratic framework. Despite its significance, international organizations have not prescribed a specific framework for conducting interreligious dialogue. Instead, a diverse range of options exists, from ad-hoc to institutionalized formats, involving various stakeholders from religious leaders to local communities. This review study addresses the evolution and conceptual foundations of interreligious dialogue, while also exploring its

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Daniels, Joel D. "Processing the Pentecostal-Buddhist Dialogue." Journal of Pentecostal Theology 27, no. 1 (2018): 115–45. http://dx.doi.org/10.1163/17455251-02701007.

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The Christian–Buddhist dialogue, though relatively new, has produced many important works by influential religious leaders. As religious communities continue to migrate around the world, further dialogue is needed, particularly as societies move more and more toward ostracizing the perceived ‘other’. For Pentecostals, interreligious dialogue is crucial since Pentecostalism is a global religious expression, movement, and tradition. Amos Yong has provided Pentecostals with a useful example of how to successfully dialogue with other traditions through his dialogue with Buddhism; nevertheless, Yon

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Saeedimehr, Mohammad. "Islamic Mysticism and Interreligious Dialogue." Poligrafi 25, no. 99/100 (2020): 57–78. http://dx.doi.org/10.35469/poligrafi.2020.237.

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My aim in this paper is to investigate Islamic Mysticism and find out how and to what extent mystical views can build good grounds for a productive and fruitful interreligious dialogue. First, I provide a brief clarification of what I mean by the notions of ‘interreligious dialogue’ and ‘Islamic mysticism.’ Then, I explain three mystical principles as three bases for the promotion of interreligious dialogue. These are the metaphysico-theological principle of ‘the unity of existence’ (waḥdat al-wujūd), the anthropological thesis of fitra (primordial nature), and the hermeneutic method for inter

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Kovač, Tomislav. "Interreligious Dialogue in Croatia." Bogoslovska smotra 91, no. 5 (2022): 981–1004. http://dx.doi.org/10.53745/bs.91.5.13.

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The aim of this article is to present the situation and various factors related to interreligious dialogue in Croatia. The article is divided into four parts. Firstly, the author briefly elaborates on the historical and geopolitical context of Croatia. That is followed by a presentation of data on national minorities and religious communities in Croatia and a reflection on their legal and social status. The third part outlines various bodies involved in interreligious dialogue at the state, religious and academic levels, as well as at the level of independent associations and organizations. Th

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16

KROEGER, James H. "Milestones in Interreligious Dialogue." Studies in Interreligious Dialogue 7, no. 2 (1997): 232–39. http://dx.doi.org/10.2143/sid.7.2.2004028.

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17

Lehmann, Karsten. "Interreligious Dialogue in Context." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 2 (2020): 237–54. http://dx.doi.org/10.30965/23642807-00602001.

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Abstract The article sketches the overall layout of the thematic issue of the ‘Journal of Religion and Transformation in Contemporary Societies (JRAT)’ on Interreligious Dialogue (IRD) in context. It argues that an analysis of Interreligious Dialogue-activities in their socio-cultural contexts helps to counterbalance the long-standing individualistic bias of IRD-research. First, it presents a systematic description of the present state of the art that distinguishes two strands of IRD-research. Second, it argues for a European comparison, based upon the most recent findings from the ‘SMRE – Swi

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18

Muck, Terry C. "Interreligious Dialogue and Evangelism." Buddhist-Christian Studies 17 (1997): 139. http://dx.doi.org/10.2307/1390408.

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19

Cabezon, Jose Ignacio. "Scholarship as Interreligious Dialogue." Buddhist-Christian Studies 18 (1998): 89. http://dx.doi.org/10.2307/1390440.

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20

FURLAN, Nadja. "Women in Interreligious Dialogue." Journal of the European Society of Women in Theological Research 17 (December 31, 2009): 89–97. http://dx.doi.org/10.2143/eswtr.17.0.2042660.

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21

SPEELMAN, Gé. "Interreligious Dialogue and Women." Journal of the European Society of Women in Theological Research 6 (January 1, 1998): 111–16. http://dx.doi.org/10.2143/eswtr.6.0.2002958.

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22

Quack, Anton. "Interreligious Dialogue – Interreligiöser Dialog." Anthropos 102, no. 1 (2007): 273. http://dx.doi.org/10.5771/0257-9774-2007-1-273.

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23

MERRIGAN, Terence. "Ecumenism and Interreligious Dialogue." Louvain Studies 33, no. 1 (2008): 159–78. http://dx.doi.org/10.2143/ls.33.1.2034342.

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24

Zago, Marcello. "Mission and Interreligious Dialogue." International Bulletin of Missionary Research 22, no. 3 (1998): 98–101. http://dx.doi.org/10.1177/239693939802200301.

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25

Fillitz, Thomas. "Book Reviews: Interreligious Dialogue." Irish Theological Quarterly 71, no. 3-4 (2006): 372–74. http://dx.doi.org/10.1177/00211400060710031212.

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26

Boldisor, Adrian. "Orthodoxy and interreligious dialogue." Studia Oecumenica 23 (December 28, 2023): 191–209. http://dx.doi.org/10.25167/so.5125.

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The interreligious dialogue has a very important place in all the meeting agendas from all over the world, regardless the topic addressed. Having a concrete dynamic, this kind of theological problematic follows the general spiritual movement of communities and their unresolved necessities. Although the interreligious dialogue has an old history, it developed today on the basis of actual issues of violence and disagreements between peoples. Therefore, because religion has an essential place in the life of human communities from all over the world, the dialogue with people of other faiths and id

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27

Krok, Dariusz, and Przemysław Król. "Openness to interreligious dialogue – psychological antecedents and processes." Studia Oecumenica 19 (December 23, 2019): 291–308. http://dx.doi.org/10.25167/so.1353.

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The aim of this article is to examine psychological antecedents and processes that play a crucial role in building and developing openness to interreligious dialogue. Two factors turn out to determine the ways in which interreligious dialogue is led: personality traits (agreeableness and openness to experience) and religious attitudes (intrinsic religiosity). They create an atmosphere of tolerance, which is especially important in dialogue as it promotes the religious freedom that is a necessary condition for interreligious dialogue. The effectiveness of interreligious dialogue depends on the

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Sihombing, Kaisar Octavianus. "Nilai Dialog Antaragama dalam Dialogue With Trypho Karya Yustinus Martir." Proceedings of The National Conference on Indonesian Philosophy and Theology 2, no. 1 (2024): 176–94. http://dx.doi.org/10.24071/snf.v2i1.8498.

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Going back to the time of the Church Fathers to find a comparative perspective in interpreting interreligious dialogue is an option that cannot be ignored. Contextually, we need more historical-academic approaches to building interreligious dialogues, both internally among Christians, among adherents of Abrahamic religions, as well as more broadly among people who have interests in religion. One of the important figures in the prototype of interreligious dialogue is Justin Martyr. He was a philosopher and theologian of the second century who had intellectual and actual experience in encounters

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Melnik, S. V. "Classification of Types of Interreligious Dialogue." Communicology 8, no. 2 (2020): 25–51. http://dx.doi.org/10.21453/2311-3065-2020-8-2-25-51.

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The existing classifications of types of interreligious dialogue have significant limitations and shortcomings and do not allow us to describe this extremely complex, multi- faceted phenomenon in a systematic and complete way. This paper represents original classification of interreligious dialogue, which overcomes the disadvantages of current research approaches in this area. On the basis of the «intention» criterion, i.e. the motivation that encourages followers of different religions to come into contact with each other, four types of interreligious dialogue are distinguished: polemical, co

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Mila, Suryaningsi. "Initiating Interreligious Tolerance in A Phygital Neighborhood: Reflecting from The Activism of Young Interfaith Peacemaker Community-Indonesia." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 6, no. 2 (2024): 154–69. https://doi.org/10.34307/b.v6i2.507.

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Abstract: This research explores models of interreligious tolerance within the phygital neighborhood as practiced by the Young Interfaith Peacemaker Community. In collecting research data, I employ qualitative methods through a phenomenology approach by conducting interviews and observation on websites and social medias such as Instagram of the Young Interfaith Peacemaker Community â€“ Indonesia. From this research, I found that YICP campaigned for peace and tolerance through physical and digital neighborhoods. YIPC is enthusiastic about promoting a peace generation through young peacemakers.

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Cibotaru, Veronica. "Interreligious Dialogue: A Challenge for Phenomenology." Religions 14, no. 3 (2023): 302. http://dx.doi.org/10.3390/rel14030302.

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This article assesses the possible role and scope of phenomenology for the emerging field of interreligious studies while at the same time bringing forth a critical reflection on the practice of phenomenology itself, and more particularly of phenomenology of religion. It contends that phenomenology can be used as a descriptive method in order to understand the structures of experience which are at stake in interreligious dialogue, thus complementing the current approaches in interreligious studies towards this question which are mainly normative. Moreover, it can offer a comprehension of the p

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Benaiah, Wendy Chinonyerem. "Dialogue to Uphold the Ethos of Human Rights in a Democratic Society." Journal of Ecumenical Studies 58, no. 3 (2023): 363–75. http://dx.doi.org/10.1353/ecu.2023.a907021.

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precis: Nigeria is a religiously pluralistic state that has experienced bouts of religious conflicts. Recurrent incidences of interreligious conflict in Nigeria have impeded national development, as no sector of society is spared in the quagmire. Loss of lives and properties, relocation of businesses and families to safer places, and voting along religious lines are commonplace in Nigeria. In a country where religion permeates all facets of life and controls human actions in social, political, and economic spaces, the role of interreligious dialogue cannot be overemphasized. Indisputably, a co

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Taufiqurrohim, Taufiqurrohim. "THE ASSEMBLAGE OF INTERRELIGIOUS DIALOGUE AND TOURISM." Epistemé: Jurnal Pengembangan Ilmu Keislaman 17, no. 01 (2022): 97–113. http://dx.doi.org/10.21274/epis.2022.17.01.97-113.

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The touristic place provides discourses that are worth examining as to which how the management of the site, its internal contestation and development, as well as experiences of its visitors. Examining a heritage of the ancient Majapahit kingdom in Java, this article discusses the assemblage of tourism and religious sites and the extent the site serves as a reservoir for interreligious dialog in contemporary Indonesia. It tries to point out how interreligious dialogue is at work in this site and how surrounding communities participate and respond to the perseverance of the site. Finally, accen

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Lategan, Bernard. "Interreligious Living in the Context of South Africa." Interreligious Studies and Intercultural Theology 7, no. 1 (2023): 352–69. http://dx.doi.org/10.1558/isit.26921.

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Interreligious dialogue presupposes conceptual articulation and verbal communication. This article focuses on a different and less prominent expression of interreligiosity, namely interreligious living. Instead of relying on conceptual and verbal instrumentalities, interreligious living speaks through action and practice. Because of the embodied nature of this phenomenon, it is highly contextual in nature and consequently manifests itself in diverse ways in different social settings. A tentative exploration of some examples in the South African context raises a series of basic questions: Does

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Barsanas, Eulalie C., and Pablito Baybado. "The Theology of Interreligious Dialogue as a Foundation for a Proposed IRD - Based Theology Syllabus in a Catholic College in Bukidnon." British Journal of Multidisciplinary and Advanced Studies 4, no. 3 (2023): 85–100. http://dx.doi.org/10.37745/bjmas.2022.0194.

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In its document Educating to Intercultural Dialogue in Catholic Schools: Living in Harmony for a Civilization of Love, the Sacred Congregation for Catholic Education specifies that “all children and young people must have the same possibilities for arriving at the knowledge of their religion as well as of elements that characterize other religions.” As such, interreligious dialogue is an essential component of Catholic education, thereby necessitating interreligious dialogue education and formation starting from the beginning of school age in academic institutions. From this perspective, the s

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Schroeder, Roger P. "Proclamation and Interreligious Dialogue as Prophetic Dialogue." Missiology: An International Review 41, no. 1 (2013): 50–61. http://dx.doi.org/10.1177/0091829612464749.

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Azami, Hadiana Trendi, Tsaqifa Auliya Afifah, and Ghina Syaikhah Mumtaz. "Resepsi Dialog Antar Agama di Media Sosial: Studi Kasus Youtube Deddy Corbuzier Dalam Tagar LoginCloseTheDoor." Jurnal Lektur Keagamaan 22, no. 2 (2024): 593–628. https://doi.org/10.31291/jlka.v22i2.1196.

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The trend of using social media for da'wah in Indonesia has sparked diverse perspectives. While some religious studies emphasize the negative aspects of social media, such as exclusivism and extremism, interreligious dialogue studies often focus on theological and ritualistic aspects. This study addresses a gap by analyzing the reception of interreligious dialogue on social media, specifically through a case study of Deddy Corbuzier's YouTube channel using the hashtag #LoginCloseTheDoor. Utilizing a qualitative approach, this research examines audience responses, both positive and negative,

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Wrogemann, Henning. "Kenntnis – Konsens – Kontroversität. Kirchliche Papiere zum Verhältnis Christen und Muslime und der Begriff des Dialogs." Evangelische Theologie 79, no. 3 (2019): 179–92. http://dx.doi.org/10.14315/evth-2019-790305.

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AbstractDiscussions about the topic of interreligious dialogue in church and society often suffer from a diffuse understanding of dialogue. The present contribution therefore distinguishes between five concepts of dialogue based on the implicit interpretation of the initial situation, the intention of the dialogue, its dialogical hermeneutics, goals and consequences. Then two new resource statements of the churches on Christians and Muslims are analyzed as to which understanding of dialogue they feature. Critical comments are made on the content of the resource statements and on the role of c

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Sopyan, Imam, Pepen Irpan Fauzan, and Ahmad Khoirul Fata. "Religious Harmony, Godly Nationalism, and the Limits of State-sponsored Interreligious Dialogue Agenda in Indonesia." Islamika Inside: Jurnal Keislaman dan Humaniora 6, no. 2 (2021): 31–53. http://dx.doi.org/10.35719/islamikainside.v6i2.113.

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Abstract: This paper discus the discourse of religious harmony in Indonesia by looking into the role played by PKUB/FKUB, a state-sponsored body focused on maintaining religious harmony, in the context of interreligious dialogue agenda in Indonesia. By looking into its trajectory and legal standing, this paper hypothesizes that there are some limits within the PKUB/FKUB in addressing the spirit and practice of interreligious dialogue to the Indonesian public due to the preference of religious harmony rather than interreligious dialogue. This paper then wants to explore the preference of religi

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Mandarić, Valentina. "THE CONTRIBUTION OF RELIGIOUS EDUCATION TO THE PROMOTION OF (INTERRELIGIOUS) DIALOGUE." Zbornik radova 17, no. 17 (December 15, 2019): 139–65. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.

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In the introduction the author of the article (lecture) revives the issue of the importance of dialogue and points to the growing complexity of challenges facing dialogue, and in particular interreligious dialogue, in the contemporary society. The article focuses on several important issues underlying interreligious dialogue. Thus, in the introductory part, the author emphasizes some important features of dialogue and outlines important assumptions for its functioning. She observes dialogue from the anthropological, theological and religious point of view. Further on, she identifies the specif

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Gaynetdinov, D. R. "The Theological Basis of Interreligious Dialogue in Islam: History and modern Interpretation." Minbar. Islamic Studies 18, no. 1 (2025): 142–55. https://doi.org/10.31162/2618-9569-2025-18-1-142-155.

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The article is devoted to the discourse of interreligious dialogue in Islam, its instrumentalization and interpretation by modern theologians. Examining the precedents of interreligious dialogue in Islam, scholars usually refer to two examples – the Najran and Medina treaties of Muslims with Christians and Jews, and thus confirm the initially pluralistic and tolerant tradition of the Muslim religion. The paper examines the interpretation of these treaties and the use of interreligious dialogue discourses by modern politicians and theologians in Muslim societies: the Tunisian Republic and the U

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Sopacuaperu, Eklepinus Jefry. "Hospitalitas Menurut Amos Yong dan Falsafah Hidup Orang Basudara untuk Dialog Interreligius." MELINTAS 35, no. 3 (2021): 301–15. http://dx.doi.org/10.26593/mel.v35i3.4662.301-315.

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This article aims to explore hospitality as the basic character needed in developing interreligious dialogues. The underlying idea is that every religion has its particular characteristics of hospitality that can be valuable to start an effective dialogue. The author discerns the local wisdom phrased as hidup orang basudara as one of the chracteristics of the Moluccan hospitality that can be used to develop interreligious dialogue in Molucca, Indonesia. By drawing insights from the derriderian concept of “true hospitality” that surpasses ‘friendship’, hospitality model is offered as a better a

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Khan, Issa, Mohammad Elius, Mohd Roslan Mohd Nor, Mohd Yakub zulkifli Bin Mohd yusoff, Kamaruzaman Noordin, and Fadillah Mansor. "A Critical Appraisal of Interreligious Dialogue in Islam." SAGE Open 10, no. 4 (2020): 215824402097056. http://dx.doi.org/10.1177/2158244020970560.

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This study evaluates the concept of interreligious dialogue and its relation to Islam. It engages in textual analysis and the historical interpretation of the Qur’an and Sunnah. The analysis includes the treatment of early Muslim rulers, especially the second caliph of Islam “Umar,” for the followers of other religions in an attempt to understand the nature of interreligious dialogue in Islam. The research shows how Islam plays a unique role in promoting interreligious dialogue by providing justice, equal rights, and the freedom of religious beliefs and practices of any religion, culture, and

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Tilakaratne, Asanga. "Religious Diversity and Dialogue." Interreligious Studies and Intercultural Theology 4, no. 1 (2020): 61–75. http://dx.doi.org/10.1558/isit.40152.

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With the understanding that one’s views on religious diversity shapes one’s attitude to interreligious dialogue, in this article I try to articulate how the Buddha perceived the phenomenon of religious diversity and then to discuss how this perception could inform the Buddhist practice of interreligious dialogue. I begin this discussion with reference to the diversity of views held by the Roman Catholics themselves on interreligious dialogue and the Colonial and more recent history of dialogue in the local context of Sri Lanka. Next I move on to discuss Buddhism’s own self-understanding as a n

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Chia, Edmund Kee-Fook. "World Christianity in Dialogue with World Religions." Interreligious Studies and Intercultural Theology 1, no. 1 (2017): 125–31. http://dx.doi.org/10.1558/isit.33162.

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Even if the study of Christianity’s interreligious and intercultural dialogues is associated with concerns found primarily in the non-Western worlds, the two forms of dialogues actually have their origins in the Western academy. For Christianity, interreligious dialogue is a response to the plurality of religions while intercultural dialogue responds to the cultural plurality within the Christian tradition itself. They are, respectively, Christianity’s engagement with what has come to be known as World Religions and Western Christianity’s engagement with what has come to be known as World Chri

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Airo, Richard Ooko, Stephen Asol Kapinde, Tsawe Munga Wa Chidongo, and Stephen Joshua Muoki. "Towards a Dialogic Community." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 7, no. 2 (2024): 1–13. http://dx.doi.org/10.35544/jjeoshs.v7i2.77.

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This article sets out to analyse the forms of interreligious dialogue (IRD) adopted by the Roman Catholic Church (RCC) Archdiocese of Mombasa towards the promotion of social cohesion in the Coastlands of Kenya. RCC has been working with local communities in moderation of religious extremism and promoting harmonious interreligious relations. This research article argues that the RCC dialogic models are geared towards creating a dialogic community which is inclusive and cherishes equity over inequality, justice over injustice, peace over violence, and unity over disunity. In an attempt to build

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Anton, Emil. "Mission Impossible? Pope Benedict XVI and Interreligious Dialogue." Theological Studies 78, no. 4 (2017): 879–904. http://dx.doi.org/10.1177/0040563917731744.

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There exist very different accounts about the attitude of Joseph Ratzinger/Pope Benedict XVI to interreligious dialogue. Does interreligious dialogue aim at truth and intertwine with mission, or is it an impossibility that needs to be replaced with an intercultural dialogue about peaceful coexistence and common values? This article traces the complex history and relationship of these views from the 1990s, through the much-misunderstood letter to Marcello Pera in 2008, until Benedict’s retirement. Despite impressions to the contrary, Pope Benedict XVI’s commitment to interreligious dialogue rem

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Muthoharoh. "INTERRELIGIOUS DIALOGUE AS A REPRESENTATION OF TRANSFORMATIVE TOLERANCE EDUCATION." Penamas 36, no. 1 (2023): 58–81. http://dx.doi.org/10.31330/penamas.v36i1.651.

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Interreligious dialogue on Habib Husein Ja'far Al-Hadar's YouTube channel, which continuously voices tolerance through interreligious dialogue. Habib Ja'far is a content creator whose content contains da'wah and education packaged in such a way that it is easily accepted by all groups, both the old and the young. This research aims to investigate the values of tolerance contained in the semiotic perspective of Habib Ja'far Charles Pierce. The purpose of this study is to analyze semiotics in Habib Ja'far's Youtube content on interreligious dialogue. This research is qualitative and employs digi

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Krause, Svensson, and Larsson. "Why Is There So Little Shia–Sunni Dialogue? Understanding the Deficit of Intra-Muslim Dialogue and Interreligious Peacemaking †." Religions 10, no. 10 (2019): 567. http://dx.doi.org/10.3390/rel10100567.

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Despite a growth in fatalities resulting from organized violence with Shia–Sunni dimensions over the last two decades, in this study, we show, using existing data-bases on interreligious dialogue and peacemaking, that only less than two percent of the interreligious peacemaking organizations in the world are specialized in dialogue between Shias and Sunnis. Why is there so little institutionalized Shia–Sunni dialogue occurring when the need for such dialogue is evident? This study identifies and discusses this lack of institutional initiatives designed to prevent violence, manage conflicts and

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Geikina, Laima, and Dace Balode. "Spirituality and Sustainability of Interreligious/Interdenominational Dialogue in Theological Study Programs." Discourse and Communication for Sustainable Education 10, no. 1 (2019): 146–61. http://dx.doi.org/10.2478/dcse-2019-0011.

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Abstract This article is part of broader research on “The Interrelationship of Theology and Praxis in the Context of Sustainable Intercultural and Interreligious Dialogue”1 in which we explore two essential concepts: sustainability and interreligious dialogue. We have narrowed this broader topic to study how facilitation of students’ spirituality in theology study programmes develops an environment for sustainability of interdenominational/interreligious dialogue. We provide a theoretical glimpse into research from theology, pedagogy, and spirituality. Our future research process will be based

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