Relevant bibliographies by topics / Justification (Christian theology)

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Justification (Christian theology)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Justification (Christian theology)"

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Smythe, Shannon Nicole. "A Hermeneutical Approach against Whiteness." Journal of Reformed Theology 13, no. 3-4 (December 6, 2019): 199–214. http://dx.doi.org/10.1163/15697312-01303008.

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Abstract This article provides a constructive reading of Barth’s interpretation of Romans 2 in the Römerbrief in conversation with his treatment of the sinful human attempt to construct a worldview in opposition to the saving activity of Jesus in Church Dogmatics IV/3. I argue that dialectical theology provides Western Christianity with a hermeneutical approach against whiteness grounded in a Reformational theology of justification by faith alone. In this way, dialectical theology is a resource for constructing Christian identity free of whiteness as well as for carving out new space for a decolonial option within Christian theology.
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Norris, Kristopher. "Toxic Masculinity and the Quest for Ecclesial Legitimation." Journal of the Society of Christian Ethics 39, no. 2 (2019): 319–38. http://dx.doi.org/10.5840/jsce2019102111.

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This essay analyzes masculinity as an ecclesial strategy for maintaining cultural and political power. It begins by examining the masculine theology promoted by the German Christian Movement that gave religious justification for Nazism’s violence against those who did not conform to their masculine norms. Drawing on conceptions of ‘legitimation crisis’ and masculinities studies, it argues that the masculine theology of the German Christians, predicated on a desire for social and political relevancy, shares a similar logic with current American evangelical masculinity. In conclusion, it turns to Dietrich Bonhoeffer for resources of ecclesial resistance to these masculine temptations for cultural relevancy and political power.
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Simuț, Corneliu C. "J. I. Packer’s Theology of Justification—His Reception and Appropriation of a Classic Protestant Doctrine." Religions 14, no. 12 (November 21, 2023): 1442. http://dx.doi.org/10.3390/rel14121442.

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This article is a systematic overview of Packer’s theology of justification from the perspective of descriptive, analytical, and critical methodologies. A series of books written by Packer were investigated in order to identify various references to justification, which led to a categorization consisting of six features (justification as the legacy of the Reformation, eternal status, a precursor of sanctification, trust in Christ, covenant reality, and a divine promise). Two of Packer’s most important books used for this research, Keep in Step with the Spirit: Finding Fullness in Our Walk with God (2005) and Concise Theology: a Guide to Historic Christian Beliefs (2011), also revealed the theological foundation of justification, which I present as the two pillars on which Packer’s theology of justification stands: God’s being and Christ’s incarnation. These two pillars reveal not only God’s invisible being as Trinity but also his self-disclosure in Christ as an exclusive focus of the sinners’ belief of justification. The six features and the two pillars of Packer’s theology of justification demonstrate not only how he received and appropriated the classical Protestant teaching about God’s decision to consider sinners righteous despite their sins but also how it generates, through faith in Christ, a consistently new life.
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Sansom, Dennis Lee. "Christian Theodicy: A Critique of William Gass’s Anti-Theology." Religions 14, no. 1 (December 20, 2022): 2. http://dx.doi.org/10.3390/rel14010002.

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This paper presents a justification for a Christian theodicy. It starts by critiquing William H. Gass’s depiction of Christianity as superstitious, ignorant, and evil. It shows that his view is based on a caricature (that is, God as a quasi-gnostic Demiurge) of the Christian understanding of God and evil and totally ignores and misses the contributions of (what I call) the Classical View of theodicy within the Christian intellectual tradition (that is, from Origen to Karl Barth). I also evaluate the underlying nihilism of Gass’s writings as self-refuting and furthermore argue that a Christian theodicy overcomes this nihilism and encourages a “vocation of the good”.
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Beker, J. C. "Paul's Theology: Consistent or Inconsistent?" New Testament Studies 34, no. 3 (July 1988): 364–77. http://dx.doi.org/10.1017/s0028688500020154.

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. Recent discussions of Paul's theology have reached a virtual consensus that Paul is not a dogmatic theologian, but rather an interpreter of the gospel. In this light we would expect that the tendencies of the history of Christian thought to discover a dogmatic ‘Mitte’, from which all other elements of his thought can be deduced, would have ceased. And yet the immense dogmatic pressure of the Christian tradition still persists: with their search for ‘die Mitte’ of Paul's thought which they locate in justification by faith and/or in the righteousness of God, both Barth and Käsemann show that the dogmatic quest of the church from the time of Augustine to Luther and Calvin is still alive.
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Nickel, Justin. "The Justified Body: Hauerwas, Luther and the Christian Life." Studies in Christian Ethics 31, no. 1 (October 24, 2017): 65–78. http://dx.doi.org/10.1177/0953946817737928.

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Stanley Hauerwas and others argue that Luther’s understanding of justification denies the theological and ethical significance of the body. Indeed, the inner, spiritual person is the one who experiences God’s grace in the gospel, while the outer, physical (read: bodily) person continues to live under law and therefore coercion and condemnation. While not denying that Luther can be so read, I argue that there is another side of Luther, one that recognizes the body’s importance for Christian life. I make this argument through a close reading of Luther’s reflections on Adam and Eve’s Fall in his Lectures on Genesis (1545) and the sacramental theology in ‘Against the Heavenly Prophets’. For this Luther, disconnection from our bodies is not a sign of justification but rather the sin from which justification saves us. Accordingly, justification results in a return to embodied creatureliness as the way we receive and live our justification.
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Mostert, Christiaan. "Catholicity of the Church and the Universality of Theology." Pacifica: Australasian Theological Studies 16, no. 2 (June 2003): 123–36. http://dx.doi.org/10.1177/1030570x0301600201.

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The issue addressed in this essay is that of the Christian character or identity of Christian theology. Its “arguing partner” is that range of theological endeavours in which the particular context of a theological production is accentuated at the cost of under-valuing its necessary correlate, its Christian or “catholic” character. The essay offers a justification for a concern about “orthodoxy” - though not as an alternative to “orthopraxis” - for it still matters in all theology that God be spoken of rightly, which is to say faithfully. Christian theology should therefore not abandon its connection with Christian doctrine, even though the boundaries of theology may extend further than the boundaries of doctrine. There is, of course, no easy move from the universality of the Gospel to the universal validity of any particular articulation of this Gospel. However, it is argued that a modest claim for universality is both permitted and required by the double premise that all theology is in some sense church theology and that the church confesses itself to be “catholic”. Support for such a position is found in the work of Robert Schreiter, a strong proponent of “local” theologies, who in recent work has also argued for a necessary engagement with the “tradition” and has identified new kinds of universal theology. Appeal is made also to the ancient idea of a regula fidei. None of this conflicts with the contextual nature and responsibility of theology, but “contextual” should never be equated with “narrow”, let alone “isolationist”.
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Mjaaland, Marius Timmann. "Sovereignty and Submission: Luther’s Political Theology and the Violence of Christian Metaphysics." Studies in Christian Ethics 31, no. 4 (August 6, 2018): 435–51. http://dx.doi.org/10.1177/0953946818792629.

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The classical controversy between Carl Schmitt and Eric Peterson goes directly to the heart of the matter: What is ‘political theology’ about? Is it a descriptive or normative endeavour, oriented towards history or political influence on contemporary issues? This article explores these questions with reference to Protestant theology, in particular the writings of Martin Luther. Protestant theology has often emphasised the basic difference between the spiritual and political spheres, but I question the validity of this distinction with respect to Luther’s theology. When Luther enters the political scene, an apocalyptic understanding of friend and enemy tends to dominate his thinking. Furthermore, I discuss whether this is compatible with his metaphysical understanding of the ‘hidden God’ in his majesty, and hence, whether a metaphysical violence is deeply embedded in Luther’s theology, possibly even his understanding of ‘justification by faith’. Finally, I suggest a reconsideration of Luther’s political theology based on the questions raised by Schmitt and Peterson.
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Grube, Dirk-Martin. "Intercultural Theology and the Historicity of Thinking." Interreligious Studies and Intercultural Theology 1, no. 1 (March 27, 2017): 69–89. http://dx.doi.org/10.1558/isit.31380.

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In this article, I analyze the German-speaking discussion on the discipline of Intercultural Theology. Among others, I criticize Schmidt-Leukel’s suggestion to define it as interreligious theology. This definition being somewhat arbitrary, I suggest reconstructing it under the parameters of philosophical and cultural insights that acknowledge the historicity of thinking and the ethnocentricity of justification. This move allows to allows “transmission-centered approaches” to be replaced by “context-sensitive” ones that honor the subject status of the Christian Other.
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Pankov, G. D. "Theological-legal concept of redemption in the mirror of Orthodox-theological criticism at the end of XIX - early XX centuries." Ukrainian Religious Studies, no. 27-28 (November 11, 2003): 128–36. http://dx.doi.org/10.32420/2003.27-28.1471.

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Theology can be considered a specific culture of self-expression, self-determination and self-justification of certain denominations. Christianity defines itself as the "religion of atonement" or the "religion of the Cross", as evidenced by the words of the apostle Paul: "We preach the crucified Christ." The idea of ​​redemption is a central idea without which it is impossible to understand the Christian tradition. Therefore, for theology, conceptualizing the idea of ​​atonement means directing intellectual efforts to identify and justify the essential side of Christianity. For academic religious studies, the study of the theological concept of redemption has a dual meaning: first, it allows to understand the essential aspect of the Christian religion, and secondly, to understand the theological culture of thinking.
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Dissertations / Theses on the topic "Justification (Christian theology)"

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Durham, Kenneth Morgan. "The Abrahamic covenant and justification by faith a reciprocal relationship? /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Alder, Jeremy T. "The relationship between faith and works a comparison of James 2:24 and Ephesians 2:8-10 /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p083-0023.

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Billingham, Paul. "Justification to all : liberalism, legitimacy, and theology." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:3c205a0e-3d43-4037-abd6-eeedd249670f.

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This thesis concerns the reason-giving aspect of legitimacy. What reasons must be used to justify coercive laws, if citizens are to be respected as morally free and equal, in the face of their many moral, religious, and philosophical disagreements? Many theorists endorse 'political liberalism', according to which laws must be justified to all citizens by reasons that they can accept. This claim has been interpreted in two conflicting ways. The dominant view, which I call 'public reason liberalism', holds that laws must be justified by appeal to a set of values that all citizens can share, despite their many disagreements. In the first part of the thesis, I argue that this view should be rejected in favour of 'justificatory liberalism', which holds that laws must be conclusively justified to each citizen on the basis of all of their reasons. I also respond to the challenge of the 'right reasons view', which rejects the claim that laws need to be justified to citizens by reasons they can accept. Several prominent objections to political liberalism claim that it is incompatible with committed religious belief. In the second part of the thesis I investigate whether this is the case with regard to Christianity, by engaging with Christian theology. I argue that many of the common objections to political liberalism fail, but so do certain arguments that aim to show that Christians ought to endorse public reason liberalism on the basis of their religious beliefs. Nonetheless, Christians can accept political liberalism, and justificatory liberalism in particular. The requirements of justificatory liberalism and individuals' Christian beliefs will sometimes conflict, however. Justificatory liberals should accept that individuals can sometimes justifiably prioritise the latter over the former. My overall argument is that justificatory liberalism offers the best account of the reason-giving aspect of legitimacy, and that this is partly shown by its compatibility with Christian theology.
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Smith, Gary L. "John Owen on justification by faith." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Hiestand, Gerald. "Augustine and the justification debates did Calvin step too far in the right direction? /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Kang, Paul Chul-Hong. "The doctrine of justification in Timothy Dwight." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Janssen, Laverne A. "An analysis of Justification by faith." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Simut, Corneliu C. "Continuing the Protestant tradition in the Church of England : the influence of the continental magisterial reformation on the doctrine of justification in the early theology of Richard Hooker as reflected in his "A learned discourse of justification, workes, and how the foundation of faith is overthrown" (1586)." Thesis, University of Aberdeen, 2003. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=158915.

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This dissertation demonstrates that Richard Hooker’s doctrine of justification, as reflected in his A learned Discourse of Justification, Workes, and How the Foundation of Faith is Overthrown,  continues the Protestant tradition of Lutheran and Reformed theology, in spite of various claims which associate Hooker with Catholicism and via media Anglicanism.  Though it stays in the line established by W. J. Torrance Kirby and Nigel Atkinson, who limited their arguments in favour of Hooker’s Reformed theology to Martin Luther and John Calvin, this thesis makes reference also to Philip Melanchthon, Ulrich Zwingli, Martin Bucer and Theodore Beza.  As a result of the fact that the vast majority of studies in Richard Hooker’s theology have concentrated on his later theology of the Laws of Ecclesiastical Polity, this dissertation is limited to his early theology and more specifically, to his A Learned Discourse of Justification.   The first chapter is an updated study in Richard Hooker scholarship, with comments on the most important works in the field.  The next three chapters present fundamental aspects of the doctrine of justification in Lutheran, Early Reformed, and Classical Reformed theology with special reference to the ideas which were taken over by Richard Hooker himself.  A chapter on the doctrine of justification in the time of Richard Hooker follows and introduces the debates which shaped his soteriology.  The last four chapters provide a detailed analysis and some concluding remarks on Richard Hooker’s understanding of justification and especially on his concept of righteousness as the essence of justification.  The righteousness of justification as objective faith centres on Hooker’s concern with the salvation of Catholics, which provides the starting point of his minute analysis of justification.  The practical implications of this doctrine are revealed in Hooker’s treatment of the righteousness of sanctification as subjective faith, which discloses his fundamental belief in the importance of Scripture for the salvation of humanity.
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Snider, Andrew V. "Justification and the active obedience of Christ : toward a biblical understanding of imputed righteousness." Theological Research Exchange Network (TREN), 2002. http://www.tren.com/search.cfm?p059-0053.

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Huffstutler, Daniel C. "Clothed in His righteousness defending the imputation of Christ's righteousness /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p086-0048.

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Books on the topic "Justification (Christian theology)"

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McGrath, Alister E. Justification by faith. Grand Rapids, Mich: Academie Books, 1990.

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W, Robbins John, ed. Justification by faith alone. Hobbs, N.M: Trinity Foundation, 1995.

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Beilby, James K., and Paul R. Eddy. Justification: Five views. Downers Grove, Ill: IVP Academic, 2011.

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Wallenkampf, Arnold Valentin. What every Christian should know about being justified. Washington, DC: Review and Herald Pub. Association, 1988.

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Jonathan, Edwards. Justification by faith alone. Morgan, PA: Soli Deo Gloria Publications, 2000.

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McGrath, Alister E. Justification by faith: What it means for us today. Basingstoke: Marshall Pickering, 1988.

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Köberle, Adolf. Rechtfertigung und Heiligung: Eine biblische, theologiegeschichtliche und systematische Untersuchung. 4th ed. Giessen: Brunnen Verlag, 1987.

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Falk, Wagner, Dierken Jörg ed, Danz Christian ed, and Murrmann-Kahl Michael 1959 ed, eds. Religion zwischen Rechtfertigung und Kritik: Perspektiven philosophischer Theologie. Frankfurt am Main: Lang, 2005.

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Klaiber, Walter. Justified before God: A contemporary theology. Nashville: Abingdon Press, 2005.

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Pemble, William. The justification of a sinner: A treatise on justification by faith alone : wherein the truth of that point is fully cleared, and vindicated from the cavils of its adversaries : delivered at Magdalen Hall in Oxford. Morgan, PA: Soli Deo Gloria Publications, 2002.

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Book chapters on the topic "Justification (Christian theology)"

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Mayer, Annemarie C. "Theological Perspectives of Conflict, Contestation and Community Formation from an Ecumenical Angle." In Pathways for Ecumenical and Interreligious Dialogue, 21–36. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-56019-4_2.

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Abstract“That they all may be one” (Jn 17:21) … Does, after more than 2000 years of church history full of conflict and contestation, this famous prayer of Jesus not rather seem like a pipe dream that further broadens the gap between aspirations and reality? Is ecumenism just a utopian attempt to ‘uncrack’ the egg that has got broken more and more by each new church division? Or is there more to dissent, to conflict and contestation from a theological angle than just the alarmed hushing up of dissenting voices by streamlined, objection-shunning ecclesial authorities? Given the controversy stories of Jesus in the gospels, is contestation indeed an ‘extraordinary’ phenomenon not befitting a church that professes to be ‘one, holy, catholic, and apostolic’? Is it possible to make conflict and disagreement the point of departure for creative theological reflection and sturdy ecumenical progress? What are the fruits that might be harvested from acknowledging and creatively engaging with the Christian legacy of conflict?This presentation takes as its point of departure the Protestant Reformation in the sixteenth century, when conflict was blazing up on different levels in theology, church, and state governance as well as society at large, at times resulting in physical aggression and religiously instigated violence and warfare. It cannot be denied that at the time conflict was playing a prominent role in the theological realm. Which are the theological lessons to be learnt today from this time of fierce conflict? As a result, the period of confessionalisation followed which led to clearly distinct ecclesial identities developing into the Lutheran Church, the Reformed Church, and the Roman Catholic Church. Each of them had become a new delimited community. Although there were attempts at reconciliation at the time, the differences and contradictions prevailed and ecclesial unity in the West was lost.If we understand ecumenism as an attempt of the different churches involved to overcome the contradiction of their opposed communal identities, this helps with assessing the role of conflict and dissent among those churches. On the one hand, this interpretation explains why only the modern ecumenical movement as a broad attempt at ‘concerted action’ yielded some success, although it never achieved the goal of “visible unity”—as the Constitution of the World Council of Churches (WCC) actually formulates the primary purpose of the WCC as an ecumenical institution. On the other hand, this interpretation clarifies why the modern ecumenical movement can function as a laboratory for devising innovative hermeneutical instruments. These instruments are designed for coping with controversy and conflict as well as for enhancing unity. Particularly the ‘differentiated’ or ‘differentiating consensus’, a hermeneutical tool developed in the International Lutheran–Roman Catholic Dialogue (since 1967) and for the first time fully fleshed out in the Joint Declaration on the Doctrine of Justification (1999) merits closer analysis as an instrument to manage conflict and to harvest from dissent, but also as a tool to foster mutual understanding and enable encounter and cooperation between the two Christian World Communions involved.On the basis of the insights gained, the theological role of conflict and dissent becomes more clearly perceivable and it can be asked: how can conflicts become loci theologici, hallmarks of theological differentiation and discernment; how can they, by taking the shape of various forms of prophetic resistance, function as catalysts; and how can they have formative effects teaching to take seriously the differences of the other, but also to appreciate all the more the commonalities. If these points can be clarified sufficiently, conflict can enable true encounter, while an attitude is adopted that Pope Francis once labelled “the third way” to deal with conflict (EG 227).
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Grobien, Gifford A. "Christian Righteousness." In Christian Character Formation, 1–10. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198746195.003.0001.

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This chapter presents an overview of the question of ethical formation in relation to the Christian teaching of justification by faith alone. Lutherans in particular are seen as struggling with this relation and are often viewed as struggling to present a developed moral theology. The distinction between law and gospel opens up language of “two kinds of righteousness,” which risks separating justification from good works. Both “justification” and ethics are related to righteousness. Their contradistinction has served systematic theology well in emphasizing the graciousness of justification. In moral theology, however, this contradistinction may lead to disjunction, when, in fact, Christian ethics cannot be understood theologically without vigorous roots in justification. Rather than setting justification and ethics separately or at odds, one could investigate how both the activity of God to reconcile humanity to himself, and also the active human response to this reconciliation, give full expression to “righteousness,” theologically understood.
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JOHANNESSON, KARIN. "Lutheran Spiritual Theology in a Post-Christian Society." In Justification in a Post-Christian Society, 121–36. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt1cgf32j.12.

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"Martin Luther." In Christian Theologies of Salvation, edited by Carl R. Trueman. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724439.003.0013.

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This chapter examines Martin Luther’s theology of salvation. Luther is the most important figure in the Protestant theology of salvation. Trueman explains Martin Luther’s understanding of salvation as the justification by grace through faith in Christ so fundamental to Protestant and Reformed theology, as well as the implications involved in such a theology, including the sacraments, church authority, and the split from Roman Catholicism.
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CHILDS, JAMES M. "Lutheran Theology and Dialogical Engagement in Post-Christian Society." In Justification in a Post-Christian Society, 137–54. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt1cgf32j.13.

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"The Battle for Justification by Faith in the African Context." In Christian Theology in African Context, 41–56. 1517 Media, 2020. http://dx.doi.org/10.2307/j.ctvzcz4t1.7.

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Quinn, Philip L. "Christian Atonement and Kantian Justification." In Essays in the Philosophy of Religion, 234–54. Oxford University PressOxford, 2006. http://dx.doi.org/10.1093/oso/9780199297030.003.0012.

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Abstract Why did God become man? The soteriological question is distinctively Christian, and answers to it are central to Christian theology. A traditional answer has it that atonement was one thing God accomplished by becoming man; Christ’s incarnation, suffering, death, and resurrection are supposed to have effected, or at least to have played an important part in effecting, the reconciliation of sinful humanity with God. But why is vicarious atonement necessary? It may be that God will forgive our sins only if we repent of them; however, it does not seem obvious that divine mercy is so constrained that God can forgive our sins only if Christ’s suffering and death substitute for or supplement our own efforts toward reconciliation. And how is vicarious atonement possible? Sin appears to be a personal failure that creates a non-transferable liability, and so it is hard to see how one person’s atonement could stand in or go proxy for another’s. Theories of vicarious atonement should contain the resources to answer questions like these in a coherent and plausible fashion.
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VUOLA, ELINA. "Luther’s Interpretation of the Magnificat and Latin American Liberation Theology." In Justification in a Post-Christian Society, 222–40. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt1cgf32j.18.

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JACKELÉN, ANTJE. "Atonement in Theology and a Post-Einsteinian Notion of Time." In Justification in a Post-Christian Society, 57–71. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt1cgf32j.8.

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"Chapter One. Justification And Self-Cultivation: Christian Faith And Buddhist Enlightenment." In Constructing Irregular Theology, 27–48. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004174177.i-226.12.

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Conference papers on the topic "Justification (Christian theology)"

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

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