Relevant bibliographies by topics / Man (Christian theology)

Contents

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

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

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

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

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Kis, Klára. "Harag és agresszió a keresztyén viselkedéskultúrában." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (December 20, 2021): 163–76. http://dx.doi.org/10.24193/subbtref.66.2.08.

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Abstract. Anger and Aggression in the Christian Cultural Behaviour. One of the typical pitfalls of the Christian practice of piety is the image of the Christian man born of high ideals. The inner image of the perfect Christian hides man’s true SELF. The incorporation of sin-oriented theology, shame, and self-infidelity shapes hiding strategies in Christians. This is the reason for disabling impermissible feelings such as anger and aggression. However, spiritual bypasses that offer a quick solution pose a serious threat to Christian communities. Keywords: anger, aggression, Christian community, ideal, spiritual bypass
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Mendrofa, Ferminto, and Lastiar Roselyna Sitompul. "The Concept of Man in Anthropology-Christian Theology: Answers to Evolutionists." PASCA: Jurnal Teologi dan Pendidikan Agama Kristen 18, no. 1 (May 30, 2022): 28–36. http://dx.doi.org/10.46494/psc.v18i1.187.

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The evolutionist view of humans has a negative influence on education, especially Christian education. Teaching the theory of human evolution in science learning in the classroom makes nature doubtful as God's creation. This is a challenge for Christian educators, for teaching the truth about human nature as the image and likeness of God. Christian educators must be equipped with a Christian theological anthropological understanding of human nature as the image and likeness of God. The purpose of this paper is to answer the evolutionist view of humans in education based on Christian theological anthropological studies. The research method is literature study. The results of the study concluded that humans, both educators and students, were created in the image and likeness of God who has a soul and body with various unique capacities (such as will and knowledge). Humans act as representatives of God on earth who have dominion over the rest of creation and have a special relationship with God as spiritual beings.
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Torrijos-Castrillejo, David. "Proclaiming the Divine Logos to the Man of the Future." Studia Nauk Teologicznych PAN, no. 16 (December 2, 2021): 137–54. http://dx.doi.org/10.31743/snt.12456.

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This paper studies the cooperation of theology in the new evangelization in societies of ancient Christian tradition which are suffering an advanced process of secularization. It begins with Spain, where a recent debate on the influence of Christian intellectuals on social life suggests the ineffectiveness of ecclesiastical resources in transmitting the rich Catholic doctrinal heritage. Then the author deals with the idiosyncrasy of contemporary man, which lies near the one of the immediate future’s man: an uprooted subject who does not believe that life has any meaning, is deeply marked by emotivism and attaches little significance to truth. The theology of tomorrow cannot feed this emotivism but must be proactive in its own way. The proclamation of the Gospel is not different from the exposition of the Church’s doctrine. To detach evangelization from the teaching of Christian doctrine cannot help the encounter with Christ. In order to succeed in transmitting this doctrine by making it suggestive, theologians should work together with experts in communication.
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Gomez, OP, Fausto. "Some Notes: An Introduction to Spiritual Theology in the Third Millennium." Philippiniana Sacra 54, no. 163 (September 1, 2019): 427–64. http://dx.doi.org/10.55997/ps3001liv163a1.

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The study titled Some Notes: an Introduction to Spiritual Theology in the Third Millennium is like an initiation into spiritual theology or Christian spirituality in Christian perspective. The paper presents a panoramic view of spiritual theology and Christian spirituality closely connected with moral theology. Hopefully the essay is like a tasteful appetizer that introduces the reader to the main course: plunging himself/herself into the spiritual, mysterious, and mystical world of perfection and holiness, contemplation and compassion, justice and love. The study develops four major points. In the first place, is the important and relevant interconnectedness of moral theology and spiritual theology. In the second part, are the meanings of spirituality and Christian spirituality. In the third place, are the basic highlights of spiritual theology underlining the continuing relevance of the classics of Christian spirituality. In the final part of the article, some characteristics of spirituality for our time are pointed out and studied. In the introduction and the conclusion of the article, the writer of these notes affirms humbly that he presents this warm appetizer on spiritual theology not simply as an academic exercise but as an invitation to a deeper spiritual, mystical, and evangelical life. St. Thomas Aquinas says that theologians – doctores theologiae – must teach in such a way that they contribute to the salvation of souls. The theologian is a man or woman of faith, a member of the community of disciples who witnesses the Gospel in his or her time.
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Spinks, Casey. "Thinking Through the Cross." Philosophy and Theology 31, no. 1 (2019): 21–37. http://dx.doi.org/10.5840/philtheol2020620129.

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Martin Luther has given little explicit influence on philosophy, and in 1950 Jaroslav Pelikan called for further work into investigating a ‘Lutheran philosophy.’ The beginning of this work lies in Luther’s Heidelberg Disputation, in which he attacks the method of scholasticism and counters with the method of truly Christian theology, a theologia crucis. Such counter, this article argues, entails a shift in Christian philosophizing, a shift that sharply distinguishes between God and man and yet, through this distinction, as Luther asserts, allows one to “call the thing what it actually is”—and thus leads to a truly Christian philosophy.
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Gunawan, Lina. "Kesetaraan dan Perbedaan Laki-laki dan Perempuan: Kritik terhadap Gerakan Feminisme." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (October 24, 2017): 288. http://dx.doi.org/10.33550/sd.v3i2.39.

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ABSTRACT: This article with a title: The Equality and Distinction Between Man and Woman: A Critique to the Feminist Movement", will firstly discuss about the feminist movement comprehensively and afterward itu will discuss about the feminist movement within Christianity, gender-equality issues, as well as the distinction between man and woman from the view of Christian feminism. After these, it will be discussed gender-equality issues and the distinction between man and woman from the perspective of Reformed theology. Then a critique to the feminist movement within Christianity will be discussed. The finding of this article is that the feminist movement within Christianity has indeed grown a better appreciation for the woman, especially in the equality between man and woman wich is a reality. The consequence is the authority of the Bible is accused by this Christian feminist movement. KEYWORDS: feminism, Christian feminism, equality, distinction, Reformed theology.
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Temple, William. "1939 Theology to-day." Theology 123, no. 4 (July 2020): 253–59. http://dx.doi.org/10.1177/0040571x20934023.

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Archbishop William Temple (1881–1944) wrote this article in March 1939 as war was looming. The pacifist movement was strong among younger Christians, and young and old were extremely worried about the rise of fascism. Appeasement or a radical rejection of war were often seen as the Christian options. Temple dissents from both and also from the certainties of (Thomist) natural law theology. His approach is more tentative and based on ‘events’, insisting that ‘[w]e must dig the foundations deeper than we did in pre-war years, or in the inter-war years’. He was the son of Frederick Temple, Archbishop of Canterbury (1896–1902), and was successively Bishop of Manchester (1921–29), Archbishop of York (1929–42) and himself Archbishop of Canterbury (1942–44). His Gifford Lectures, Nature, Man and God (1934), Readings in St John’s Gospel (1939) and Christianity and the Social Order (1942) are among his best known writings. Editor.
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Damian, Lucian. "Christian music in scripture and tradition." Technium Social Sciences Journal 27 (January 10, 2022): 1010–14. http://dx.doi.org/10.47577/tssj.v27i1.5712.

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Religious music has always been man's attempt to express the relationship between the Divine and the human. Through it, human nature takes part in the love of the Holy Trinity, participating in power, in prayer and in spirit, in the immanence of God. Divine revelation is easily revealed to man through theology expressed in religious music, and man, regardless of his theological knowledge, begins to feel and live in the love of God.
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Russell, Jesse. "Geoffrey Hill’s Poetic Incarnational Theology." Religion and the Arts 24, no. 1-2 (April 22, 2020): 110–31. http://dx.doi.org/10.1163/15685292-02401002.

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Abstract Geoffrey Hill’s poems are saturated with the cluttered bleakness of the nihilistic view of the natural world, but in Hill’s own Christian incarnational theology it is precisely this filthy world into which Christ was incarnated in order to redeem humans from Original Sin. Fortified with but also rattled by the Incarnation and the doctrine of Original Sin, in his poems Hill is faced with the profound, agonizing existential choice to embrace Christ or reject Christianity as a farce, and it is this perilous pose that serves as the theological grounding of the oeuvre the man who now, sadly, was the greatest contemporary Christian poet.
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LI, Anze. "The Theoretical Approach of Indigenization of Chinese Protestant Theology in the First Half of the 20th Century." International Journal of Sino-Western Studies 21 (December 9, 2021): 25–37. http://dx.doi.org/10.37819/ijsws.21.138.

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From the early 20th century, Chinese “Indigenous Theology” served as the main line in the development of Chinese Protestant theology. It represents an important orientation in the communications between Chinese and Western culture as well as the development of modern Chinese thought. Chinese Indigenous Theology was the theoretical result of the combination of Chinese and Western religious spirit and thought, with a strong background of traditional Chinese culture. Its main purpose was to interpret and develop modern Chinese Protestant thought within the frame of Chinese traditional culture, mainly Confucianism, and to construct a native Christian theology with Chinese characteristics. As will become obvious, the theoretical construction of Indigenous Theology caused Western Protestant theology, with its fundamental spirit of "Dichotomy between God and Man" and its thought pattern of “External Transcendence”, to Chinese Indigenous Theology, grounded on a "Unity of God and Man" and a “Internal Transcendence”. However, due to excessive adherence to the historical experience of Indigenization, modern Chinese Protestant theology came to lack a sufficient response to and discussion of the issues of modernization and universalization. In this paper, both the theoretical achievements and the shortcomings of Chinese Indigenous Theology will be summarized and reviewed carefully.
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Dissertations / Theses on the topic "Man (Christian theology)"

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Tan, John S. "Developing your Christian worldview : a handbook for growth in ministry /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Lawson, Thomas Henry. "The reciprocal relationship of the believer to God in light of James 4:7,8a." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Ebert, Marliese. "Das 1. Thess 5,23 zugrundeliegende Menschenverständnis auf dem Hintergrund des Alttestamentlichen und Paulinischen Menschenverständnisses : exegetische Untersuchung /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Atchison, Thomas. "The relationship between a Christian world view and a Christian view of work." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Layne, Stephen D. "The Pauline concept of the "old man"." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Indradjaja, Daniel. "Paul's concept of the "old man" in the development of Romans 6:1-14." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Juli, Stephen James. "The doctrine of t̲h̲e̲ō̲s̲i̲s̲ in the theology of Saint Maximus the Confessor." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Gulley, Robert. "The creation language of Genesis a foundation for modern man /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Saxe, Vernon E. "Christian counseling and psychological testing is man measurable? /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Ditzenberger, C. J. Lee. "The canopy of Christ problems in Karl Barth's understanding of Christ and man /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Books on the topic "Man (Christian theology)"

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Bundschuh, Rick. A shadow of a man. Ventura, Calif., U.S.A: Regal Books, 1987.

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Richard, Wagner. The expeditionary man: The adventure a man wants, the leader his family needs. Grand Rapids, Mich: Zondervan, 2008.

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Gnanakan, Richard S. The man, his vision and mission. Edited by Theological Book Trust. Bangalore: Theological Book Trust, 2015.

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Richards, Larry. Be a man!: Becoming the man God created you to be. San Francisco: Ignatius Press, 2009.

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Richards, Larry. Be a man!: Becoming the man God created you to be. San Francisco: Ignatius Press, 2009.

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Obasanjo, Olusegun. This animal called man. Ogun State, Nigeria: ALF Publications, 1998.

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Lobato, Abelardo. El hombre en cuerpo y alma. Valencia: EDICEP, 1995.

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Dyall, Alnita H. How to be human. [S.l]: Word Service, 1991.

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Inch, Morris A. Man: The perennial question : studies in theological anthropology. Lanham, Md: University Press of America, 1999.

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Jones, Thomas A. A man in all seasons. Billerica, Mass: Discipleship Publications International, 2001.

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

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Chow, Alexander. "Watchman Nee’s Spiritual Man." In Theosis, Sino-Christian Theology and the Second Chinese Enlightenment, 41–63. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137312624_3.

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McCloskey, Deirdre Nansen. "God’s Work in the World: The Deep Compatibility of Real Liberalism with Any Abrahamic Religion." In Relational Anthropology for Contemporary Economics, 77–97. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-84690-9_5.

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AbstractI propose, in brief, an intimate, perhaps desirable, but anyway necessary, connection between free will in Abrahamic theology and free action in liberal ideology. The economy, its work, its consumption, even its banking, are not inconsistent with a Christian life if achieved by free will. That is to say, contrary to a century-long supposition among theologians and their enemies, belief in a just and loving God does not entail socialism. The Christian gospels and many a Christian theologian attack wealth, surprisingly harshly by the standards of the rest of the world’s religious canon. It is not surprising, therefore, that in the nineteenth century, a bourgeois but Christian Europe invented the idea of socialism. But statism is by no means necessary for a Christian community. I gesture here towards a much longer case made earlier and recently by me and other Christian admirers of commercially tested betterment. The great liberal era was brief, from 1776 to 1848. It established freedom of religion. But freedom is freedom is freedom. A free-willed person should be, in God’s eyes, free from human interference in religion and behavior and business.
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"Anselm, Why the God-Man?" In Christian Theology: The Classics, 71–79. Routledge, 2014. http://dx.doi.org/10.4324/9781315816449-13.

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"PART III. CHRISTIAN ANTHROPOLOGY. THE DOCTRINE RESPECTING MAN." In System of Christian Theology, edited by William S. Karr, 160–259. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463226718-004.

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"II. Man as a Moral Being." In An Outline of Christian Theology, 198–215. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463227821-012.

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Vogt, Kari. "‘Becoming Male’: One Aspect of an Early Christian Anthropology." In Feminism And Theology, 49–61. Oxford University PressOxford, 2003. http://dx.doi.org/10.1093/oso/9780198782469.003.0008.

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Abstract Like its variants on the theme ‘becoming male’, the metaphorical expression ‘woman turned into man’ is relatively frequent in early Christian literature. Similar metaphors occur in non-Christian texts also, and all the indications are that this usage comes from the Koine culture of the time: there is a common scale of values of which mascu line and feminine contrast, and the term ‘becoming male’ refers without exception to development from a lower to a higher state of moral and spiritual perfection. As a religion-literary metaphor common to Christians and non-Christians, the term ‘becoming male’ does not necessarily have to be interpreted any more specifically.
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"Introduction: Paul Lehmann – The Man and the Teacher." In Explorations in Christian Theology and Ethics, 13–20. Routledge, 2016. http://dx.doi.org/10.4324/9781315581576-4.

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"PART II. OF THE PERSON OF THE MEDIA TOR. THE SON OF GOD MANIFEST IN THE FLESH. THE GOD-MAN." In System of Christian Theology, edited by William S. Karr, 385–429. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463226718-007.

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"Friedrich Schleiermacher’s Theology of Salvation." In Christian Theologies of Salvation, edited by James R. Gordon. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724439.003.0018.

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This chapter traces Friedrich Schleiermacher’s theology of salvation. Schleiermacher’s theology was unique in that it directly confronted the challenges posed by modernity, positing that the solution to the sin problem in man is found in the reality in the removal of sin and the incorporation of the believer into the corporate life of “blessedness” in Jesus Christ.
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"Why did God become man? (Cur Deus homo) (1096–1098 CE)." In Reading Christian Theology in the Protestant Tradition. Bloomsbury T&T Clark, 2018. http://dx.doi.org/10.5040/9781472594716.ch-2.4.

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

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Flores, Patricia Andrea S., and Marjualita Theresa T. Malapo. "Road to Damascus: A Narrative Inquiry on Transformation Stories of Formerly Convicted Notorious Criminals Adhering to Christian Faith." In 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.007.

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Abstract Serial killers, rapists, terrorists, and other notorious criminals are often labeled "criminals forever." Recovery for this group is unusual, according to post-positivist studies. However, positive spiritual psychology says differently. In Christian theology, Saul, a notorious mass murderer, went to Damascus and became Paul, a righteous man. Hence, this study unraveled the breakthrough stories of real-life Pauls, or formerly convicted notorious criminals before, during, and after adhering to the Christian faith. Through narrative inquiry, ten purposively selected samples were assessed through Psychology's triad of affect, behavior, and cognitions (ABC). Thematic analysis revealed that participants were chronic malefactors with vile and remorseless compulsions for victimization before adhering to the Christian faith. Egotistical convictions drove their actions. Uniformly, a similar epiphany occurred through their spiritual encounters with the Divine. From then on, they insouciantly live with rectitude, compassion, and selfless credo, which is deemed undoable with their willpower but doable with God's might. The revolutionary study reveals that individuals repented, resisted compulsions, repaired harms, and recovered right after being changed, contrary to nonlinear relapses of recidivists. The study highlights the penumbra that "change can happen even to the worst of the wicked." No matter how notorious one can be, the power of spirituality can transcend beyond human understanding onward the inner workings of the mind, body, and spirit. Based on these results, the research suggests studying Quantum Change, an underutilized concept in psychology. Still, it has been linked to effective holistic transformations. KEYWORDS: Transformation, Quantum change, epiphany, notorious criminals, divine, spirituality
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Bittencourt Machado, Christiano. "Flight Simulation In Geography Teaching: Experience Reports In Two Scenarios." In Human Interaction and Emerging Technologies (IHIET-AI 2024). AHFE International, 2024. http://dx.doi.org/10.54941/ahfe1004561.

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There is an increasingly innovative range of resources in education, seeking to create a motivating environment for learning. The aim of this work was to present experience reports on the use of a flight simulator in Brazilian and biblical geography classes in an elementary school and a reformed Christian theology church, respectively. Microsoft® Flight Simulator was used for this purpose. Two educational scenarios are presented here: (1) teaching of geographical aspects of Brazil for 10-years old students; and (2) teaching of biblical aspects for 8 to 10-years old children from a reformed Christian theology church. The classroom was prepared to simulate an internal airplane environment. First, in the elementary school scenario, students could learn about Rio de Janeiro, Niterói (school city), the Amazon rainforest, Brasília (Brazilian capital), Pantanal and the southern region of the country. On the other hand, in the church scenario, children were able to have a bigger picture about Egypt, Sinai desert, Dead Sea, Jordan river, the Sea of Galilee, and other important biblical sites in Palestine, providing a rich opportunity to learn the main stories of the Old and New Testaments. Children approved the use of technology to assimilate the content, and further projects are intended to present this application for adults.
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Tincu, Daniel. "On Community in the Political Theology of Jacob Taubes." In World Lumen Congress 2021, May 26-30, 2021, Iasi, Romania. LUMEN Publishing House, 2022. http://dx.doi.org/10.18662/wlc2021/65.

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The present paper aims to analyse through a systematic approach the notion of “community” encountered in the works of Jacob Taubes. Under a theologico-political scenario, the author discusses the political framework of Saint Paul in his Letter to the Romans. According to Taubes, the Apostle inaugurates a new type of sovereignty — acquired by the grace of God, and not by the divine law. Ultimately, the plan of Paul is to create a new “life” for the community of Christians through spirit (gr. πνεῦμα) and the highest form of love (gr. ἀγάπη). According to the author, the Letter to the Romans perfectly illustrates the transformation of the political, where the idea of hierarchy is replaced with the one of equilibrium; under this equation religion is not authority, but participation in community. From a more practical point of view, the political theology of Jacob Taubes is interested in answering the following dilemma: how is it possible for a community that sees its Lord crucified on the Cross not to create rebellions, but, on the contrary, to generally cultivate an obedient attitude towards state authority? Ultimately, while mapping the author’s understanding of community, the paper also brings into attention what the transformation of the political means for Taubes and why political theology is the scenario that accommodates the revolutionised community.
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Breviario, Álaze Gabriel do. "The teachings of Jehovah's witnesses: A bibliographical and narrative documentary review." In V Seven International Multidisciplinary Congress. Seven Congress, 2024. http://dx.doi.org/10.56238/sevenvmulti2024-185.

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As another neo-Christian religious movement, the religious organization of Jehovah's Witnesses has exclusivist, proselytizing, millenarian, non-creationist, non-trinitarian, politically neutral teachings and practices and claims to accept scientific discoveries based on evidence, although in practice they do not. This work aims to present and discuss the main teachings of Jehovah's Witnesses, as a member of this religious organization, baptized more than 15 years ago. To this end, it carries out a bibliographical and narrative documentary review, under the Giftedean neoperspectivist paradigm. It fills the gap in the literature on Theology and Science of Religion that there was not yet any scientific work on Jehovah's Witnesses produced and published by someone who belongs or has belonged to this religious entity for a long time. It concludes that: its teachings are based on a mainly literal interpretation of the Hebrew-Aramaic and Christian Greek Scriptures (the Bible), with the exception of prophetic symbolism; its concepts such as apostasy, porneía , dating, friendship, spirituality, maturity, sexting , sexual abuse need to be refined in the light of scientific research, since the Bible does not make them explicit in numerous cases; this religious community needs to learn to respect Science and the scientific community as a whole, since they do not currently do so, believing they understand human life, the world and truth more than scientists; it needs to implement theocratic meritocracy for the appointment, designation or removal of its leaders, with only the requirement of some spiritual qualifications prevailing today, insufficient for the fulfillment of the Christian ministry in strategic functions.
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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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