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Journal articles on the topic 'Religious dialogue'
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1
Valantiejūtė, Lina. "DIALOGO PRINCIPAS KAIP RELIGINIO PLIURALIZMO PAGRINDAS." Religija ir kultūra 9 (January 1, 2011): 45–57. http://dx.doi.org/10.15388/relig.2011.0.2749.
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Šiame straipsnyje siekiama parodyti, kad dialogas, suprantamas visų pirma kaip santykis su Kitu, leidžia ne tik esmingai (per)interpretuoti vyraujančią tarpreliginio dialogo kaip formalių sąveikos modelių tarp religijų sampratą, bet ir religinio pliuralizmo fenomeną atskleidžia kaip iš pagrindų dialogišką. Martino Buberio dialogo kaip santykio samprata bei Emmanuelio Levino įžvalgos ir dialogo, kaip pažintinio santykio, kritika leidžia ne tik parodyti pliuralizmo fenomeno vidinį paradoksą – neredukuojamą daugio ir įvairovės reikalavimą tuo pat metu siekiant tą daugį valdyti ir institucionalizuoti, – bet ir paaiškinti angažavimosi tarpreliginiam dialogui galimybę.Pagrindiniai žodžiai: dialogas, Buberis, Levinas, pliuralizmas, Kitas.THE PRINCIPLE OF THE DIALOGUE AS A BASIS FOR THE RELIGIOUS PLURALISMLina Valantiejūtė SummaryThe main aim of this article is to show that the dialogue, primarily understood as a relation with the Other, allows us not only to essentially (re)interpret the dominating streams of understanding of inter-religious dialogue as a formal interaction between the religions as systems, but it also enables us to see the phenomena of religious pluralism as fundamentally dialogical. The concept of a dialogue as a dual relationship by Martin Buber combined with the philosophical insights of Emmanuel Levinas and the criticism of the concept of the dialogue as a cognitive relation allows us to reveal the internal paradox of the phenomena of religious pluralism (a fundamental demand for a non reductive quantity and diversity as well as need to control it) and to explain a possibility of engagement in an inter-religious dialogue.Keywords: dialogue, Buber, Levinas, pluralism, the Other.
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Reed, Jean-Pierre. "Religious Dialogue in the Nicaraguan Revolution." Politics and Religion 1, no. 2 (July 1, 2008): 270–99. http://dx.doi.org/10.1017/s1755048308000205.
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AbstractThis article is an historical study of the Nicaraguan revolution that makes a case in favor of interpreting revolutionary stances/action as driven by religious dialogue. To this end, seminary dialogues that assumed revolutionary significance during the 1970s in Solentiname, Nicaragua, are studied. Institutional shifts in religious meaning, both in the region and Nicaragua, are historically detailed. Three dialogues fromThe Gospel in Solentiname, a four-volume collection of Bible-centered dialogues, are analyzed. These are evaluated in terms of their role for revolutionary outlooks. Innovative and developmental features of dialogue are identified in order to underscore the revolutionary potential of dialogue.
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Bakker, Freek L. "Inter-Religious Dialogue and Migrants." Mission Studies 31, no. 2 (July 14, 2014): 227–54. http://dx.doi.org/10.1163/15733831-12341335.
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In the Netherlands the first official inter-religious dialogues were initiated in the first half of the 1970s. But the Nederlandse Hervormde Kerk, one of the most important churches had taken the first steps towards an attitude of dialogue already in 1949 and 1950. The atrocities against the Jews and the deportation of the 90 per cent of the Dutch Jews in the Second World War as well as the solidarity deeply felt by many church members with the new state of Israel prompted this church, and later two other large mainline churches, to alter their attitudes towards Jews and Judaism. After 1970 they extended these dialogues to Muslims, Hindus and Buddhists, who together outnumber the Jews today. The altered Dutch religious landscape had made inter-religious dialogue inevitable. This dialogue was held with migrants, so the position of the adherents of non-Christian religions was weaker than that of Christians. This inequality is reflected in the dialogue, for it became predominantly a dialogue of life, in which the Christians started with helping their partners to find a good position in Dutch society. The dialogue with the Jews, however, already quickly became a dialogue of the mind. In the second half of the 1990s a dialogue of the mind was initiated with Muslims, and in the first decade of the twenty-first century with some Hindus. The vulnerability of migrants was underscored by the impact of the governments in their countries of origin and by the fact that the Christians paid for almost everything. In 2000 the churches began to hesitate; nonetheless they remained in dialogue.
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Heyden, Katharina. "Dialogue as a Means of Religious Co-Production: Historical Perspectives." Religions 13, no. 2 (February 7, 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 Johann Caspar Lavater’s Nathanael. Each contextualized case-study reveals the creative, morally enigmatic tension between commitment to hearing the religious Other, the utility of the Other for demarcating one’s own religious identity, and the epistemological contradictions of religious systems. Borrowing Martin Buber’s insight that the Ich (the “I”) needs a Du (a “you”) to form itself but must transform that Du into a third person es (an “it”), this article shows how complicated a process religious co-production through dialogue is—one which is both morally problematic and ethically promising. Here, literary dialogues establish a general feature of interreligious dialogue: the requirements of self-construction, not just the need for peaceful coexistence, recommend the adoption of a strong dialogical tolerance.
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Ringvee, Ringo. "Dialogue or Confrontation?" International Journal for the Study of New Religions 3, no. 1 (August 3, 2012): 93–116. http://dx.doi.org/10.1558/ijsnr.v3i1.93.
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The article focuses on the relations between the state , mainstream religions and new religious movements in Estonia from the early 1990s until today. Estonia has been known as one of highly secular and religiously liberal countries. During the last twenty years Estonian religious scene has become considerably more pluralist, and there are many different religious traditions represented in Estonia. The governmental attitude toward new religious movements has been rather neutral, and the practice of multi-tier recognition of religious associations has not been introduced. As Estonia has been following neoliberal governance also in the field of religion, the idea that the religious market should regulate itself has been considered valid. Despite of the occasional conflicts between the parties in the early 1990s when the religious market was created the tensions did decrease in the following years. The article argues that one of the fundamental reasons for the liberal attitude towards different religious associations by the state and neutral coexistence of different traditions in society is that Estonian national identity does not overlap with any particular religious identity.
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Rahmat, Stephanus Turibius. "Dialog Antropologis Antaragama dengan Spiritualitas Passing Over." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 2, no. 2 (December 31, 2017): 181–98. http://dx.doi.org/10.15575/jw.v2i2.1704.
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Inter-religious dialogue is very important discourse in the context of many religions in Indonesia. Inter-religious dialogue is the efforts to solve the difficulty of a relationship among each other followers of religions in which some conflicts and strained situations often happened. This article is a theoretical study in the purpose to describe the matter of inter-religious dialogue and formulate the model of inter-religious dialogue for creating the tolerance, the harmony, the safeness, and the peace in the religious life. By using the librarian research, the resulting study discovered that any models of inter-religious dialogue can be categorized into two models of inter-religious dialogue that are ‘theological-spiritual dialogue’ and ‘social humanity dialogue’. Theologically and spiritually, all religions have a universal message and passing over spirit (out of the border of religions) in greatly committing to the human values. Anthropologically, the presence of all religion aims to bring the enlightenment and the enthusiasm of life among their adherents. It can be concluded that anthropological dialogue based on passing over spirituality is one of the interaction model in inter-religious dialogue, or positive and constructive communication which is oriented to create the safeness and the peace in the religious life, based on passing over spirituality, in which all religions have the initial spirit of the presence that religion plays a role to illuminate (illuminative), save (prophetic), liberate (liberative) and transform (transformative). Here, religion has a self-image as rahmatan lil ‘alamīn.
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Almen, Edgar. "INTERRELIGIOUS DIALOGUE AND RELIGIOUS EDUCATION FROM A SWEDISH PERSPECTIVE." Zbornik radova 17, no. 17 (December 15, 2019): 99–122. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.99.
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I want to make a contribution to understanding the relation between interreligious dialogue and Religious Education based on my own experience of teaching non-confessional Religious Education in Swedish schools, training teachers in Swedish universities for such Religious Education and sharing in Sweden dialogues, rejoicing and disappointment with friends of religious background other than my own, i.e. Bosnian Muslims. I show how our way of teaching, at least in Sweden, often diminishes the readiness for and interest in true dialogue among our students. One reason is that information about religions and religious traditions tends to “make” religions static and non-relational, not showing that lived religion is a life process during which you change and are expected to mature. Another reason is based on the effects of hegemonic discourses within which students interpret our teaching. I discuss which of them are present in Swedish classrooms nowadays, how they determine the identity-discourse of second generation immigrants, and what we can do to help students to understand how these discourses work and to widen them.
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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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Fauzi, Maria Ulfa. "Javanese-Christian Church Belief and Inter-religious Dialogue." DINIKA : Academic Journal of Islamic Studies 2, no. 3 (December 30, 2017): 319. http://dx.doi.org/10.22515/dinika.v2i3.105.
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This study attempts to elucidate both of Muslim and Christian understandings toward the idea of religious pluralism, with the case study of Javanese-Christian Church of Pogung and its relation to the surrounding community. It provides the discussion with some theological analyses on how people conceive the meaning of truth and, how this has led to the possibility and necessity of a dialogue; more specifically how their religious doctrines maintain their communities in dealing with other communities. Based on the qualitative approach, wherein the data gathered through in-depth interview and observation, the result of this study revealed that dialogue must be based on personal religious experiences and firm truth claims. Without personal religious experience, there is no way of grasping what the dialogue is all about. Dialogue must be based on the recognition of the possible truth in all religions; the ability to recognize this truth must be grounded in the hypothesis of common ground and goal for all religions. Dialogue must be based on openness to the possibility of genuine change or conversion.Keywords: Religious doctrine, Religious pluralism, Dialogue
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Fadilah, Umatin. "Dialog Inter-Religius: Konsep Pengembangan Dakwah Pluralis." Jurnal Ilmiah Mahasiswa Raushan Fikr 3, no. 2 (April 15, 2017): 1–8. http://dx.doi.org/10.24090/jimrf.v3i2.1015.
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This writing discusses about the inter-religious dialogue as propaganda pluralist concept development. Inter-religious dialogue is a dialogue between two or more religions, which has a different view and its main purpose is to learn each other so that they could have changed his view or add increased their religious experience. Inter-religious dialogue and develop the concept of religious experience that is no longer oriented propaganda that connotes coronation but mutually enrich and deepen their own experience of religious traditions.
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Nweke, Kizito Chinedu. "The Necessities and Limitations of Inter-Religious Dialogue." Exchange 46, no. 2 (March 24, 2017): 129–56. http://dx.doi.org/10.1163/1572543x-12341435.
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Inter-religious dialogue has been conceived as an antidote to all the problems of religious tensions, attracting resources and expectations.1 However, it has come short of these expectations. In fact, religious tensions are on the increase, despite increased inter-religious encounters.2 Hence, the research question: what exactly are our expectations of inter-religious dialogue and what are its limits? This work distilled out in two areas the necessities and limitations of inter-religious dialogue: liberalism in religion, and concatenation or practicalisation of inter-religious dialogue. It argues for caution on issues of religious truth, relativistic pluralism, equality / sameness of religions, etc. Inter-religious dialogue would perhaps have more success if not for the problems of inner strife and contradictions of theological perspectives. It proffered a solution in the ‘model of mutual enrichment’. This model checks our expectations of interreligious dialogue.
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Wera, Marz. "Membingkai Ruang Dialog Beragama: Belajar dari Hans Kung dan Seyyed Hossein Nasr." Societas Dei: Jurnal Agama dan Masyarakat 4, no. 2 (January 4, 2018): 165. http://dx.doi.org/10.33550/sd.v4i2.71.
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ABSTRACT: Religious pluralism in Indonesia is currently in a state of confusion. The reality of religious diversity is insulated by misguided and superficial interpretations. The space for religious dialogue is entangled by group selfishness, squeezed by religious formalism, as well as claims of theological truth. The approach of dialogue, both exclusivism and inclusivism and even pluralism, has not been able to knit religious plurality. Traditions, symbols, rituals, ethical dimensions and the universal core in religions as a precondition of dialogue are actually a ignored. Such pluralism leads to the relativism of the teachings of religions. In that context, the author offers two approach concepts as a new way of interreligious dialogue. '' Global Ethics '' by Hans Kg and '' Perennial Philosophy '' by Seyyed Hossein Nasr. These two concepts provide an understanding of the unique and unique dimensions of religions that must be observed and should not be ignored. KEYWORDS: global ethics, Perennial Philosophy, traditions, dialogue, exclucivism, inclusivism, pluralism
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Campdepadrós-Cullell, Roger, Miguel Ángel Pulido-Rodríguez, Jesús Marauri, and Sandra Racionero-Plaza. "Interreligious Dialogue Groups Enabling Human Agency." Religions 12, no. 3 (March 12, 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 the human agency they generate, and we gather evidence about the features of the conditions. For this purpose, we studied four interreligious dialogue groups, all affiliated with the United Nations Educational, Scientific and Cultural Organization’s (UNESCO) Association for Interreligious Dialogue (AUDIR), employing in-depth interviews and discussion groups. In these groups, which operate in diverse and multicultural neighborhoods, local actors and neighbors hold dialogues about diversity issues. In so doing, social coexistence, friendship ties, and advocacy initiatives arise. After analyzing the collected data, we conclude that for interreligious dialogue to result in positive and promising outputs, it must meet some principles of dialogic learning, namely equality of differences, egalitarian dialogue, cultural intelligence, solidarity, and transformation.
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Mitias, Michael H. "Mysticism as a Basis of Inter-Religious Dialogue." Dialogue and Universalism 29, no. 2 (2019): 89–107. http://dx.doi.org/10.5840/du201929224.
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Some philosophers and theologians have argued that God-centeredness cannot be a condition of inter-religious dialogue for at least four reasons. First, it is an existential fact that all religions tend to view the truth of their beliefs and values as absolute. Second, all religions are embedded in radically different cultural contexts; this kind of difference undercuts the possibility of inter-religious dialogue. Third, grounding all the religions in a transcendent reality relativizes their beliefs and values. Moreover, people worship “their” God, not a neutral reality. Fourth, it is difficult to ground all the religions in a transcendent, neutral realty. This paper critically evaluates these arguments and defends the proposition that the mystical experience provides a justifiable basis for the claim that the transcendent is not only a wealth of being but also an infinite wealth of being and that the same transcendent is “revealed” in the mystical experience which underlies all the major religions. The transcendent is the common ground on which all the religions stand in inter-religious dialogue qua religions.
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van der Ven, J. A. "Religious values in the interreligious dialogue." Religion and Theology 1, no. 3 (1994): 244–60. http://dx.doi.org/10.1163/157430194x00187.
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AbstractThe perspective of this article is the grassroots contact between people of different world religions caused by the massive migration of people on today's world. This situation gives rise to my question: What kind of interaction between the world religions do we need? The monoreligious, the multireligious and the interreligious models are discussed. Religious values in the interreligious model are discussed with the problem of different beliefs in God as an example.
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Mohamed Yasin, Suraya. "Existing Framework of Inter-Religious Dialogue in Malaysia." AL-ITQAN: JOURNAL OF ISLAMIC SCIENCES AND COMPARATIVE STUDIES 4, no. 2 (November 30, 2019): 93–123. http://dx.doi.org/10.31436/al-itqan.v4i2.120.
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This paper attempts to examine the existing framework of inter-religious dialogue in Malaysia and its development from the very beginning. The goal of this study is to explore the framework of inter-religious dialogue in Malaysia, which promotes mutual respect and better understanding among the adherents of different religions in Malaysia. This research is very important. It presents the evolution of inter-religious dialogue in Malaysia’s multi-religious society. This study focuses on:(1) Factors behind the development of inter-religious dialogue in Malaysia; and(2) The role of selected governmental and non-governmental organizations as well as higher education institution in promoting peace and harmony through inter-religious dialoguein Malaysia. Descriptive and analytical methods are utilized in this paper. The findings will add new insights to the exiting literature on inter-religious dialogue.
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Dang, Christine Thu Nhi. "Deep Polyphony in the Hymns of Julien Jouga." Ethnomusicology 65, no. 3 (October 1, 2021): 574–604. http://dx.doi.org/10.5406/ethnomusicology.65.3.0574.
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Abstract Arguably the foremost pioneer of indigenized hymnody in Senegal, Julien Jouga composed hymns that achieved remarkable popularity beyond the Catholic Church, beloved by Muslims and Christians alike. In his compositions, Jouga did not limit himself to conventional Catholic materials but drew extensively upon the practices of mystical Islam and African traditional religions. Amalgamating divergent musical, cultural, and spiritual sources, Jouga entered into dialogue with the voices of religious others, voices whom he confronted as equals within the polyphonic lines of his hymns. Through this radically dialogic approach, Jouga’s compositions became performances of deep polyphony: of inclusive hymnody that recognizes the truths of others and celebrates the simultaneity of moral and spiritual paths in the midst of religious difference. Sans doute le plus grand pionnier de l’hymnodie au Sénégal, Julien Jouga a composé des hymnes qui ont acquis une popularité remarquable, audelà même de l‘Église catholique, aimés des musulmans comme des chrétiens. Dans ses compositions, Jouga ne s’est pas limité aux matériaux catholiques conventionnels et s’est largement inspiré des pratiques de l’Islam mystique et des religions traditionnelles africaines. Amalgamant des éléments musicaux, culturels et spirituels distincts, Jouga est entré en dialogue au sein de la pluralité religieuse, voix qu’il a traitées d‘égal à égal dans les lignes polyphoniques de ses hymnes. Par cette approche radicalement dialogique, les compositions de Jouga sont devenues des performances de polyphonie profonde, d’hymnodie inclusive qui reconnaît les vérités d’autrui et célèbre la simultanéité des chemins moraux et spirituels au coeur de la différence religieuse.
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Gainutdin, R. I. "Dialogue of Religions as Dialogue of Cultures." Islam in the modern world 17, no. 3 (November 11, 2021): 27–44. http://dx.doi.org/10.22311/2074-1529-2021-17-3-27-44.
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The article is devoted to the problem of dialogue between religions, which is associated with a wider range of issues as (cor)relations between religions, society and the state. The author concentrates on the case of the Russian Federation, while his paper deals with such issues as how to define subjects of interreligious dialogue, as well as which are its main traits and topics. As intermediate conclusions it could be marked that: (1) the discussion on theological issues and challenges should never be considered as a pretext for mutual rejection; (2) dialectics of tradition and renewal has to be a key topic of conversation; (3) each investigation of ethical issues must take in account the task of prevention of youth extremism, which can probably emerge in some contexts; (4) challenges of progress affect not only religious institutions but also societies as whole.
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Daniels, Joel D. "Processing the Pentecostal-Buddhist Dialogue." Journal of Pentecostal Theology 27, no. 1 (March 12, 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, Yong’s project invites additional perspectives and insights. Consequently, the author here proposes panexperientialism, or Process Philosophy, as a frame to enhance the Pentecostal–Buddhist dialogue and to aid other interreligious dialogues that extend beyond these two traditions.
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Tilakaratne, Asanga. "Religious Diversity and Dialogue." Interreligious Studies and Intercultural Theology 4, no. 1 (April 14, 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 non-theistic system. In order to support the non-theistic claim of Buddhism I produce two arguments, one philosophical and the other experiential, both derived from the discourses of the Buddha. Having supported the non-theist stance of Buddhism, I propose that the Buddhist attitude is to be open to religious diversity while upholding the position that nirvana is the ultimate goal irreducible to any other similar goals. The discussion shows that to accept diversity is not necessarily to accept pluralism in religion, and that this position does not preclude Buddhists from engaging in interreligious dialogue.
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Kazarian, Nicolas. "Interfaith Dialogue and Today’s Orthodoxy, from Confrontation to Dialogue." Review of Ecumenical Studies Sibiu 13, no. 1 (April 1, 2021): 51–57. http://dx.doi.org/10.2478/ress-2021-0005.
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Abstract Orthodoxy has a long experience of cohabitation with other religions and Christian denominations. However, this experience has not always been a peaceful and easy one, especially when molded by the rise of nationalism during the second half of the 19th century and global geopolitical forces throughout the 20th century. A series of historical events, from Russia to the Middle East, from the Balkans to Central Europe, have shaped the Orthodox relationship to religious pluralism, redefining the religious landscape through movement of populations and migrations. These many conflicts and historical events have proved the multifaceted reality of Orthodoxy, from its role as a state religion, such as in Greece, and a majority religion, such as in Russia, to a minority religion with limited rights, such as in Turkey, or, more generally speaking, in the Middle East. It is in this very complex context that interfaith relations unfold, too often in a very violent and traumatic way.
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Esha, Muhammad In’am. "HAMBATAN DAN MODEL DIALOG KEAGAMAAN DI ERA KONTEMPORER." El-HARAKAH (TERAKREDITASI) 10, no. 2 (August 10, 2008): 93. http://dx.doi.org/10.18860/el.v10i2.4333.
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<p class="Bodytext50">This paper examines problems of religious dialogues in this contemporary era. The conclusion of this discussion suggests that religious dialogue is one of the important problems in the globalization era that becomes one of the alternative methods to anticipate religious conflicts in our society. There are many barriers to develop religious dialogues, such as the level of knowledge, social-political problems, and psychological and theological barriers. In the recent era, three models of religious dialogue can be developed, that is, theological dialogue, anthropological dialogue, and cosmological dialogue.</p><p class="Bodytext50"> </p><p class="Bodytext50">Makalah ini membahas masalah dialog keagamaan di era kontemporer ini. Kesimpulan dari diskusi ini menunjukkan bahwa dialog keagamaan merupakan salah satu masalah penting di era globalisasi yang menjadi salah satu metode alternatif untuk mengantisipasi konflik agama di masyarakat kita. Ada banyak hambatan untuk mengembangkan dialog keagamaan, seperti tingkat pengetahuan, masalah sosial-politik, dan hambatan psikologis dan teologis. Di era baru-baru ini, tiga model dialog keagamaan dapat dikembangkan, yaitu dialog teologis, dialog antropologis, dan dialog kosmologis.</p>
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Fiqi, Amir. "The Role of the Center For Dialogue And Cooperation Among Civilizations (Cdcc) In Order To Strengthen Space Free Public." International Journal of Politics and Sociology Research 9, no. 4 (March 5, 2022): 129–36. http://dx.doi.org/10.35335/ijopsor.v9i4.4.
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After the fall of the authoritarian New Order and the formation of a new era, namely the era of reformation, a free public space is open to the public by providing a place for the public to express their freedom and autonomy in the form of freedom of the press, freedom of parties, freedom of common sense, freedom of belief, freedom of expression. sense, freedom to defend oneself, freedom to defend community, regional autonomy, independence, and freedom to gather for discussion and dialogue. In this thesis, the author tries to explain how the role of the Center for Dialogue and Cooperation among Civilizations (CDCC) is in the context of strengthening free public spaces, especially in the dialogue segment. In this thesis the author uses a qualitative method with a descriptive approach by observing the data obtained in the field. In this script, The writer uses participatory observation, interviews and documents as data collection techniques. The role played by the CDCC is to facilitate a free and independent public space for citizens with different religious or cultural backgrounds to speak, discuss and dialogue to discuss religious issues and even state issues in order to criticize and control the government in order to form good governance. Even though they take the elite segment, they are not elitist because the meetings (dialogues) held by the CDCC always discuss issues related to the interests of the lower classes who are always excluded from the policies produced by the government. The CDCC is also concerned with dialogues related to religion and belief by always holding meetings between followers of different religions in order to create a pluralist and tolerant society. As a form of implementing the role of the CDCC in an effort to establish a free public space in the life of society and the state, the CDCC conducts a dialogue or discussion. The forms of dialogue or discussion conducted by the CDCC are inter-religious dialogue, dialogue about politics, cultural dialogue and dialogue related to the economy.
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Ryan, Maurice. "Inter-Religious Dialogue: A Comparative Approach to Teaching Religions." Journal of Christian Education os-45, no. 1 (May 2002): 19–27. http://dx.doi.org/10.1177/002196570204500103.
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Grung, Anne Hege. "Interreligious dialogue: Moving between compartmentalization and complexity." Approaching Religion 1, no. 1 (May 2, 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 models of interreligious dialogue are suggested. First, a model where religious differences are apprehended as ‘constitutive’, and second, a model where religious differences are viewed as ‘challenge’. The first relates to a multicultural view of differences, and the second to a perspective of cultural complexity. Lastly, the two models are discussed in relation to the notion of strategic essentialism. Anne Hege Grung is a researcher at the Faculty of Theology, University of Oslo.
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Setiyawan, Imas Setiyawan, and Elfada Adella Hidayat. "Dialog Antar Umat Beragama Sebagai Piranti Menumbuhkan Sikap Toleransi." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 1 (January 5, 2018): 60–77. http://dx.doi.org/10.31538/almada.v1i1.142.
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Inter-religious harmony has until now become a goal in the life of every human being. Where each individual or group continues to maintain an attitude of tolerance to always live peacefully in a country that has diverse ethnic groups, customs, culture and religion. Given that tolerance must be possessed by every human being on this earth. What about mutual respect, respecting the trust of others, and not forcing the truth to those who already have their own truth. Like religious tolerance, every human being must respect the worship procedure for other religions, teachings that they believe in in his religion and do not see one's religious background if he wants to help him. Dialogue, is one way for tolerance to be maintained in interfaith relations. With the dialogue between religious people, whether individuals or religious groups, it will be easier to express their thoughts without fear of arousing words of attacking one another. In every religion, such as Islam, Christianity, Buddhism, Hinduism, and Confucianism, views on tolerance and dialogue between religious groups are different. Although, it has the same meaning. Namely, both of them aim to continue to maintain the harmony of life between religious people. In this article, we will discuss interfaith dialogue, tolerance and dialogue in the perspective of religions. Also how can dialogue be a moral to foster an attitude of enthusiasm among religious people.
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Creemers, Jelle. "Local Dialogue as a Means to Ecumenical Reception? The International and Dutch Pentecostal-Catholic Dialogues in Close-up." Exchange 42, no. 4 (2013): 366–84. http://dx.doi.org/10.1163/1572543x-12341285.
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Abstract The International Roman Catholic-Classical Pentecostal Dialogue, established in 1972, encourages the initiation of local Pentecostal-Catholic dialogues. Such dialogues are deemed important to get feedback from the grassroots and to promote reception of the irccpd’s ecumenical achievements. The Catholic-Pentecostal dialogue in the Netherlands (1999-2009) is arguably to date the prime example of such a local spin-off and its history evidences strong ties with the international dialogue. The desired feedback to the international level was virtually absent, but the usefulness of the irccpd’s Final Reports for the local context was acknowledged and the Dutch dialogue was considered locally fruitful. The local context is however constantly changing and in order to deal with the issues deemed most important by both dialogue partners, a reconfiguration of the Dutch dialogue involving a third partner has been prepared since 2009. As the dialogue is no ‘official’ spin-off of the irccpd, chances are high that the ties with the international dialogue will soon be severed.
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Sopacuaperu, Eklepinus Jefry. "Konsep Hospitalitas Amos Yong dan Dialog Inter-Religius di Maluku." Panangkaran: Jurnal Penelitian Agama dan Masyarakat 3, no. 2 (August 15, 2020): 111. http://dx.doi.org/10.14421/panangkaran.2019.0301-08.
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This article aims to explore hospitality as the basic character needed in the development of inter-religious dialogues. The character is reflected in a way of understanding that every religion has its own hospitable characteristic that can be used to start off an effective dialogue. It is also the aim this article to discern the philosophy of “hidup orang basudara” as the characteristic of hospitality among the Moluccans used in developing inter-religious dialogue in Moluccas.[Artikel ini menelusuri hospitalitas (keramah-tamahan) sebagai karakter dasar yang dibutuhkan dalam perkembangan dialog inter-religius. Karakter ini tercermin dalam cara pemahaman yang dimiliki setiap agama yakni karakter hospitalitas yang dapat digunakan untuk memulai dialog yang efektif. Inilah yang menjadi tujuan utama dari artikel ini yaitu untuk memahami falsafah “hidup orang basudara” sebagai bentuk hospitalitas pada masyarakat Mulucans dalam mengembangkan dialog inter-religius di Muloccas.]
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Tsuria, Ruth. "The video Three Things About Islam: Islamophobia online or a religious dialogue?" Scripta Instituti Donneriani Aboensis 25 (January 1, 2013): 222–31. http://dx.doi.org/10.30674/scripta.67442.
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Some scholars view the internet as a place of democracy, where free speech leads to sincere dialogue. Others see it as a place which, instead of endorsing dialogue, actually promotes the offline social order and creates even more animosity between different groups. This paper explores the option of online dialogue in the media of YouTube. It is done so by addressing the rather heated issue of Islamophobia, through the case study of a YouTube video titled Three Things About Islam.The ideology behind the video seems to support the notion of Islam as a threat and its presentation of Islam is closed-minded and tends to generalize. In this case the participatory culture of the media in which the video was presented, YouTube, created a dialogue between anti-Islamists and supporters of Islam. This dialogue, like many dialogues, might not change the opinions of either side, but the mere fact that the online sphere embraces and promotes religious dialogue is an important phenomenon.
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Reilly, G., and Hans-Georg Ziebertz. "Religions in Dialogue." Journal of Empirical Theology 5, no. 1 (1992): 85–95. http://dx.doi.org/10.1163/157092592x00073.
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Wahyuni, Dwi, Syukri Al Fauzi Harlis Yurnalis, and Mhd Idris. "Filsafat Perenial dan Dialog Agama: Studi Pemikiran Seyyed Hossein Nasr." JURNAL AL-AQIDAH 13, no. 1 (June 30, 2021): 103–16. http://dx.doi.org/10.15548/ja.v13i1.2811.
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Social conflict as something that no longer only stems from the issue of economic inequality and political interests. However, differences in conceptions between religions and religious prejudice against other religious communities are the causes of social conflicts. The important thing that urgently needs to be done is to create and expand religious dialogue. However, the religious dialogue that has been initiated and practiced over the last few decades still needs to be taken more seriously. This study aims to complete a literature review related to how perennial philosophy can be an alternative approach to a more serious religious dialogue. This study focuses on the thoughts of Seyyed Hossein Nasr several of his works that are relevant to discussions related to perennial philosophy and religious dialogue. The research method was carried out by collecting data using library research techniques. After the data has been collected, then data analysis is carried out using historical descriptive methods. The results of this study indicate that Seyyed Hossein Nasr's perennial philosophy offers an attitude that allows religious dialogue to be more serious and fruitful. With Seyyed Hossein Nasr's perennial philosophy, dialogue is carried out with clear integrity and genuine openness for mutual understanding to take place. Integrity and openness to dialogue with existing differences contribute to understanding differences in conceptions and breaking down prejudices between religious believers.
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Jones, Peter L. "Dialectic Dialogue: A new method for inter-religious dialogue." Journal of Beliefs & Values 22, no. 2 (October 2001): 155–66. http://dx.doi.org/10.1080/13617670120079460.
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Nweke, Kizito Chinedu. "Multiple Religious Belonging (MRB)." Theology Today 77, no. 1 (April 2020): 76–88. http://dx.doi.org/10.1177/0040573620902412.
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The question of religious pluralism has attracted many responses from the fields of interreligious dialogue and theology of religions. These responses, like inculturation, dialogue, and so on, have been concerned with “how” religions/spiritualities should be inclusive and imbue each other. However, the contemporary challenges of religious pluralism, ranging from the clamor for cultural identity to the structural and ontological differences among religions, suggest that the responses cannot create inclusivist interreligious contexts. One of these responses is the phenomenon of multiple religious belonging, which proposes that people could or should belong, believe, and practice as many religions as they want or can. In the Christianity–African spirituality context, this phenomenon poses some challenges for both Christianity and African indigenous spiritualities. This article intends to critically address the tensive constellation of African spiritualities and Christianity over the expectations of multiple religious belonging. It argues that there are discrepancies in the Christianity–African spiritualities constellation for multiple belonging. It suggests another approach to the question of religious/spirituality concatenation in Africa.
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Comstock, Gary L. "Is Postmodern Religious Dialogue Possible?" Faith and Philosophy 6, no. 2 (1989): 189–97. http://dx.doi.org/10.5840/faithphil19896211.
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Astley, Jeff. "Plurality, Dialogue and Religious Education." International Journal of Education and Religion 1, no. 1 (July 24, 2000): 198–216. http://dx.doi.org/10.1163/1570-0623-90000003.
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This paper begins with a discussion of the internal plurality of Christianity and the issue of selection in the study of religion, before moving to a consideration of the subjective dimension of religious learning. It is argued that a truly dialogical education must allow for the “risk” of conversion, particularly in moral and religious education. The paper attempts to relate this claim to questions of tolerance and respect in educational settings.
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Fuseini, Awal. "Dialogue needed on religious slaughter." Veterinary Record 189, no. 10 (November 2021): 406–7. http://dx.doi.org/10.1002/vetr.1201.
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Latuheru, Angel Christy, Izak Y. M. Lattu, and Tony Robert Tampake. "Pancasila Sebagai Teks Dialog Lintas Agama dalam Perspektif Hans-Georg Gadamer dan Hans Kung." Jurnal Filsafat 30, no. 2 (August 31, 2020): 150. http://dx.doi.org/10.22146/jf.49193.
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This article addresses Pancasila as a text of interfaith dialogue in Indonesian context. The plurality of Indonesian society bears religious uniqueness in social life together, while conflicts may take place between religious groups. Religious conflicts are caused by attitude of exclusivism, radicalism, fundamentalism of religions and political identity. Pancasila can hold the sense collectivity among Indonesian society to be united. This article employs Gadamer hermeneutic theory in viewing historical texts. History is not something that only happened in the past and is interrupted with the present contexts. The theory of global ethics-Hans Kung, also helps the importance of dialogue with the religious communities to create religious peace. The article concludes that plural and multicultural society must live together in a dialogue circle. Pancasila as the text of interfaith dialogue is always understood as dynamic, open and relevant in the development of religious society in Indonesia. As the national identity, Pancasila has more than one conception as the lighters and guide toward each dialogue strategy that has been undertaken. The values of Pancasilamaintain inclusive religious attitude, respect to human values, and become a solid foundation in maintaining the unity of religious people.
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Nambiaparambil, Albert. "Narratives of a Dialogue Pilgrim." Religion and the Arts 12, no. 1 (2008): 244–65. http://dx.doi.org/10.1163/156852908x271051.
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AbstractThis piece is a collection of narrative reflections by a dialogue pilgrim who spent over forty years committed to a project of interfaith dialogue in India. Raising the question of whether religions divide or unite, I have discovered the need to highlight the boundaries of language-games typically used by dialogue partners from different religious traditions, through an experiential approach that understands dialogue as an experience of "openness eliciting openness." Participants in interfaith encounters are called upon to take note of the leaps often unwittingly made from "faith language" to "knowledge language," or to the self-sufficient possessive language that tends to prevail in interfaith exchanges. It is important to respect the discrepancies in world-time vision, as well as the different pictures of self-understanding that emerge from different religious traditions. Also examined here is the role of intra-religious dialogue and the recurring stereotypes that often come into play when believers meet. In this ongoing pilgrimage of love—this pilgrimage in tension, with the horizon set on experiential expressions of surrender before the Ineffable Mystery—dialogue becomes a celebration of communion.
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Sukamto, Amos. "Teologi Kristen Protestan Terhadap Agama-Agama Lain di Indonesia 1966-1990." Religió: Jurnal Studi Agama-agama 9, no. 2 (September 20, 2019): 197–221. http://dx.doi.org/10.15642/religio.v9i2.1205.
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This paper discusses the Ecumenical Protestant-Christian theology toward other religion which is strongly influenced by the context. Sidjabat has slightly concerned about the problem of religious pluralism since inter-religious relation in his time were still relatively respectable. Victor I. Tanja paid more attention to interfaith dialogue because the Indonesian Government has been promoting a lot of interfaith dialogue and activism. Tanja is an arm of the government, in contrast to Sumartana, a theologian associated with an upsetting period where several riots, such as conflict between Christian and Muslim, raised in Surabaya, Situbondo, Tasikmalaya, Ambon and Poso. He thinks it is needed to apply on what so-called theologia religionum, theology of religions.
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Fazel, Seena. "Baha'i Approaches to Christianity and Islam: Further Thoughts on Developing an Inter-Religious Dialogue." Baha'i Studies Review 14, no. 1 (December 1, 2007): 39–51. http://dx.doi.org/10.1386/bsr.14.39_1.
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This paper aims to present a novel Baha'i contribution to inter-religious dialogue, one that is based on developing intellectual bridges between the religions. It is argued that the concept of continuity of revelation is a framework by which religions can dialogue about their differences and similarities. Some preliminary aspects of this concept are outlined from scripture and current scholarship in Christianity and Islam. There are three aspects to continuity of revelation: commonalities between the religions, non-exclusivity and non-finality in relation to their claims. The paper concludes that a central theme of inter-religious dialogue should be the nature and lives of the prophet-founders. In the context of Christian Muslim dialogue, the challenge that the prophetic career of Muhammad represents for Christians is discussed in relation to Abdu'l-Baha's talks in the West. Finally, the importance for Baha'is of contributing to the western discourse on Islam is explored.
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O'Collins, Gerald. "Jacques Dupuis's Contributions to Interreligious Dialogue." Theological Studies 64, no. 2 (May 2003): 388–97. http://dx.doi.org/10.1177/004056390306400207.
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[The author summarizes the content of Jacques Dupuis's latest work, Christianity and the Religions: From Confrontation to Dialogue (Orbis, 2002) and indicates some of the points where it differs from his earlier, longer book, Toward a Christian Theology of Religious Pluralism (Orbis, 1997). He then reflects on the terminological and substantial issues that Dupuis has taken up in his two works. Both books offer outstanding contributions to interreligious dialogue.]
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Hösle, Vittorio. "Success Criteria for Different Forms of Dialogue." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 60, no. 1 (February 26, 2018): 1–20. http://dx.doi.org/10.1515/nzsth-2018-0001.
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SummaryThe article proposes a typology of the forms of dialogue, which is influenced by Schleiermacher's triadic subdivision and distinguishes dialogues oriented toward agreement of wills, dialogues experienced as ends in themselves, and dialogues oriented toward agreement on truth. Each of these three types has different success criteria; particularly I show why Grice's maxims of conversation are not valid for all dialogues: In conversations, for example, irony is legitimate and enriching. The general reflections are then applied to the specific case of the intercultural dialogue.
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Petrov, George Daniel, and Victor Marius Pleșa. "Interreligious dialogue: Identity versus openness." Technium Social Sciences Journal 25 (November 9, 2021): 749–53. http://dx.doi.org/10.47577/tssj.v25i1.5127.
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Interreligious dialogue is constantly proving its importance, especially in today's society, where we find a multitude of religious offers, all claiming to be keepers or discoverers of the supreme truth. This does not mean a negotiation of the faith of each participant in the interreligious dialogue, but a knowledge of the other and his creed. The need for interreligious dialogue results from the pluralism of religions that society has in its composition, religions that are either revealed, as Christianity is, or that talk about impersonal powers man should aspire to through various forms of meditation. That is why it is imperative that Christian religions express their soteriological doctrine, from which ensues the most important relationship that can be achieved between God and man.
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Fikri Nordin, Munif Zarirruddin. "The Intellectualisation of the Malay Language in Interreligious Dialogue." Journal of Social Sciences Research, no. 511 (November 10, 2019): 1614–19. http://dx.doi.org/10.32861/jssr.511.1614.1619.
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The Malay language is the national language of Malaysia’s multireligious and multiracial society. Due to a close association between Islam and Malay, the Muslim hegemony controls the religious truth of the meaning and interpretation in the Malay language. However, to enhance the role of the Malay language to be an inclusive religious language, it is important to intellectualise the language through interreligious dialogue in Malaysia. The study aims at (1) analysing the needs of the intellectualisation of the Malay language as a religious language in Malaysian interreligious dialogue, and (2) explaining the process of the intellectualisation of the Malay language in Malaysian interreligious dialogue. The main approaches of the study are Syed Hussein Alatas (1977) idea of intellectualism in the sociology of development and Asmah Haji Omar (1993) suggestion of intellectualisation in language planning. There are two types of data. Firstly, the news on interreligious dialogue in Berita Harian, an online Malay newspaper. Secondly, the answers given by four sociolinguists in their interviews covering questions on the needs and the process of the intellectualisation of the Malay language. The intellectualisation of the Malay language refers to the ability of the language to express intellectually the religious messages of all religions in Malaysia, which can be done through two different ways: linguistic and non-linguistic perspectives. The findings suggest that the intellectualisation of the Malay language as a religious language in Malaysian interreligious dialogue has strong potential for strengthening mutual understanding, respect and tolerance among the followers of different religions who participate in the dialogue.
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Agustin, Aulia Aulia. "Perdamaian Sebagai Perwujudan Dalam Dialog Antar Agama." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 2 (February 13, 2019): 17–34. http://dx.doi.org/10.31538/almada.v1i2.206.
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Indonesia is a pluralistic country with a variety of ethnicities, races, cultures, languages and religions. Apart from being known as a pluralistic country, Indonesian people are also known to be very religious, and have made various efforts to create harmonious relations between religious communities. However, seeing the complex problems involving religious people in the current era is increasingly prevalent in this business as if in vain. Problems with a higher religion than religion that are no longer related to sadistic bandages, cruel, intolerant, even non-dialogical. Sam Harris, who is a new figure of atheism from the United States, also links this phenomenon and states that created religion creates conflict, division and social involvement. According to Sam, religion can support war, even religion is the core of the problem in the war. The war that was moved was justified because of religion, a religion that was often taken as a source of warfare. To realize the ideals of peace between religious communities, it is a significant effort to restore the nature of religion and the essential purpose of human life, dialogue is a form of effort. Dialogue with an inclusive dialogue model is a form of effort carried out in the present era. The strategy of implementing this dialogue model is one of the messages of religious peace in life, for the sake of religious and human safety. Interfaith dialogue is a form of support for each religious community and the support of the human race in racial struggle and struggle, conflict and inter-religious warfare. Dialogue The notion of interfaith is important as the goal of realizing a culture of peace and awareness will be responsible for virtue. Religious dialogue as a movement to call on all religious people to meet, make a strategy to build relationships between people on the basis of, compile, and coexist peacefully in different communities.
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Gros, Jeffrey. "Book Review: Dialogue with the Other: The Inter-Religious Dialogue." International Bulletin of Missionary Research 17, no. 2 (April 1993): 88–89. http://dx.doi.org/10.1177/239693939301700223.
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Kelly, Tony. "Book Review: Dialogue with the Other: The Inter-Religious Dialogue." Pacifica: Australasian Theological Studies 6, no. 2 (June 1993): 244–45. http://dx.doi.org/10.1177/1030570x9300600222.
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Maxwell, Bruce. "Éthique, culture religieuse, dialogue: arguments pour un programme [Ethics, religious culture, dialogue: arguments for a programme]." Journal of Moral Education 39, no. 1 (February 12, 2010): 119–21. http://dx.doi.org/10.1080/03057240903542007.
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Smith, James K. A. "Dialogue." Pneuma 19, no. 1 (1997): 225–38. http://dx.doi.org/10.1163/157007497x00154.
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Bedford-Strohm, Heinrich. "Public Theology and Interreligious Dialogue." International Journal of Public Theology 11, no. 3 (October 19, 2017): 301–12. http://dx.doi.org/10.1163/15697320-12341493.
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Abstract The article assesses the current intercultural and interreligious situation in Germany after the arrival of a great number of mostly Muslim refugees in 2015. It describes four approaches of interreligious dialogue and further explores the concept of Trinitarian Inclusivism. Among four different ways of defining the relationship between state and religion, the model of ‘Public Religion’ is seen as the most plausible social theoretical counterpart to such Trinitarian Inclusivism. John Rawls’ idea of an overlapping consensus provides the space for constructively exchanging strong religious or nonreligious truth claims in a lively pluralism. Finally, the article pleads for developing a public theology of the religions to contribute to the peacebuilding and reconciliatory task of the religions.