Digital Activism for Peace: Exploring Instagram's Role in Interfaith Dialogue in Indonesia

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.

Today, in the globalized world in which we are living, with a full diversity of beliefs, thoughts and cultures, it has become essential for us all to focus on common ground and areas of cooperation, as well as challenges that face us regardless of our faith or belief systems. Our mutual coexistence is facing numerous challenges, starting with the acute ignorance of one another, the increase of mistrust amongst followers of different religions, through to the more extreme trends and symptoms of discrimination, hatred and violence. In the light of all of the above, it is clear that interreligious dialogue has become a necessity, rather than a luxury, and that one cannot build agreement and cooperation without first building trust and understanding. It is vital that interfaith dialogues continue to build more trust and clearer understanding of one another's faith, but it is similarly vital that now what is needed is to move from the 'interfaith dialogue' phase to 'interfaith collaboration'. This paper attempts to explore such challenges that face the interfaith encounters and the prospects to establish a more solid interfaith collaboration.

‘Interfaith dialogue’ is a term that generally assumes dialogue between different faiths. Much has been written about why, how and what form this dialogue should assume. Although many theories have been developed around this process, it remained theories and did not develop into praxis. Some of these theories include aspects of psychology, theology of religions, preconditions for dialogue, ethical theories, epistemology and even social constructs in relation to the economy, social justice and peace. In as much as these theories are important, and needed to be noted, the how to walk the talk in the encounters in interreligious dialogue is not often addressed. This article, therefore, addresses the ‘enacting’ element of interreligious encounters as human-to-human encounters in walking the talk. With the emphasis on human-to-human encounters, examples from history are considered to explicate these encounters and, finally, why the term ‘interreligious dialogue’ better expresses the human-to-human encounters than the term ‘interfaith dialogue’.

124 SHOFAR Spring 1999 Vol. 17, No.3 Buddhism and Interfaith Dialogue, by Masao Abe, edited by Steven Heine. Honolulu: University of Hawaii Press, 1995. 245 pp. $28.00. Masao Abe's Buddhism and Interfaith Dialogue, described by the publisher as "part one of a two-volume sequel to Zen and Western Thought," contains a variety of essays and papers previously published in journals or presented at lectures and conferences. In the midst of this variety a central question is repeatedly asked: "How can we fmd a common spiritual basis in this pluralistic world without marring the unique characteristics of each ofthe cultural and spiritual traditions?" (p. xv), in particular the cultural and spiritual traditions ofmonotheism in the West and Buddhism in the East. Abe hopes to both affirm the two religious traditions and, at the same time, avoid any vicious relativism or self-defeating skepticism by fmding the spiritual basis common to them both. He calls upon himself and his readers to surpass the traditional doctrine formulations of one's religion and achieve "a radical reinterpretation of each religion's own spirituality " (p. 5), hopefully revealing this common spiritual basis. Abe poses the question of a common spiritual basis not only from an academic but from an urgent existential standpoint as well. His concern is not only achieving intellectual harmony between these two different religious traditions, but defending religion in general against modernization, secularization, and "religion-negating ideologies " (p. 5) which are undermining all religions equally. By finding the common spiritual basis within the plurality ofworld religions, one would be able to elucidate the authentic meaning of religion in general and thereby combat those anti-religious forces that seek to inauthenticate it. The writings contained in Buddhism and Interfaith Dialogue are divided into three parts. In Part One, Abe presents the reader with his general position that will be further developed throughout the book. Part Two brings this position into a dialogue with the philosophy of Paul Tillich. Part Three opens the discussion to a wide range of issues, from meditation, faith, and self-understanding, to world peace, ethics, and liberation theology. Buddhism and Interfaith Dialogue presents the reader with an almost inexhaustible mine for thought and reflection. Nonetheless, a central theme stands out. Throughout this work, Abe presents Buddhism not only as one of the interlocutors within this interreligious dialogue but as the paradigm upon which an interreligious dialogue may be founded. He argues that Buddhism embodies the common spiritual basis ofreligion in general, a basis that in turn is able to preserve the unique characteristics of each religious tradition. This common spiritual basis Abe refers to as "Boundless Opermess" or "Formless Emptiness." Formless Emptiness is "a dynamic activity constantly emptying everything including itself. It is formless by negating every form, and yet, without remaining in formlessness, takes various forms freely by negating its own formlessness" (p. 33). It is through this activity that Formless Emptiness dynamically reveals itself in terms of a personal God or central historical religious figures. Topical Book Reviews 125 Abe contends that he is not reinterpreting monotheism, within Buddhist categories. Rather, he is deepening the innermost spirituality of monotheism, thereby revealing its common spiritual basis with Buddhism. Abe seeks to transform monotheism from within its own claim that "God is Love." Abe writes, "IfGod is really an all-loving God, He is not self-affIrming but self-negating, not self-assertive but self-emptying" (p. 130). In this way, Abe finds the true nature of God as identical with the Buddhist notion of Formless Emptiness. While this may not be the traditional understanding of God, Abe argues that it nevertheless arises directly from a reflection on the innermost spirituality of monotheism itself. Throughout Buddhism and Interfaith Dialogue Abe seeks to learn from monotheism as a positive and informative manifestation of Formless Emptiness, particularly with its concern for justice and its emphasis on personhood, ethical responsibility, and socio-historical action. Nevertheless, Abe presents monotheism with two fundamental challenges. First, he challenges us to understand the innermost nature of God in a way that surpasses the God of the I-Thou relation "while yet serving as the transcendental ground for the very possibility of all...

The development of digital technology has significantly changed people's communication patterns, especially among Gen Z, known as the digital native generation. This study aims to analyze the effectiveness of social media utilization on the communication patterns of students in the Digital Communication and Media Study Program, IPB Vocational School. The research approach used was quantitative with a survey method of 179 respondents. Data collection techniques were carried out through online questionnaires, while data analysis techniques included descriptive statistical tests, multiple linear regression tests, and hypothesis testing to examine the influence of independent variables on communication patterns. The results of the study indicate that social media utilization has a significant influence on student communication patterns, especially in aspects of interactivity, accelerating information dissemination, and expanding communication reach. Platforms such as Instagram, TikTok, and YouTube play an important role in supporting students to interact more effectively in the digital era. Individual characteristics such as age, gender, and pocket money do not have a significant influence on student communication patterns. Based on the results of the regression test, the variable of social media utilization has a significance value <0.05, which indicates a real influence on students' digital communication patterns. This study concludes that social media contributes positively in facilitating communication in the digital era, especially for digital communication and media students. Optimizing the wise use of social media is expected to improve the effectiveness of academic and social communication. Research recommendations suggest that students utilize social media productively and educational institutions integrate digital platforms into the learning process to support more interactive and efficient academic interactions.

The rapid development of digital technology has fundamentally transformed the landscape of interfaith dialogue, reshaping not only patterns of communication among religious communities but also the distribution of religious authority and the formation of religious public spheres. This study aims to systematically examine how digital transformation—through social media, artificial intelligence, and online ecosystems—reconfigures the practices, actors, and meanings of interfaith dialogue in the contemporary era. This research is particularly significant given the growing role of digital technology as both a medium and a mediating structure of religious dialogue, which generates new opportunities while simultaneously raising complex ethical, epistemological, and theological challenges. This study adopts a qualitative approach through the Systematic Literature Review (SLR) method by examining journal articles, conference proceedings, and academic books published between 2020 and 2024 and sourced from reputable international databases. The analysis follows stages of systematic selection, thematic coding, and conceptual synthesis to identify major patterns of findings, shifts in authority, and theoretical tendencies within the scholarship on digital interfaith dialogue. The findings indicate that digital platforms significantly expand the space for interfaith dialogue by enhancing inclusivity, accessibility, and participation across geographical and institutional boundaries. At the same time, this transformation accompanies a shift in religious authority from institutional structures toward decentralized digital actors, including religious content creators and artificial intelligence–based systems that function as epistemic mediators. On the other hand, the study also reveals serious challenges, such as algorithmic bias, disinformation, the commodification of religious practices, and increasing dependence on AI-based dialogue systems, all of which risk reducing the depth of theological reflection and the overall quality of interfaith engagement. The implications of this study underscore the urgency of developing a prophetic and theological approach as a normative framework for responding to digital transformation. Such an approach positions religious communities as critical actors in shaping digital ethics, strengthening technological literacy, and fostering cross-sector collaboration with technology stakeholders. The originality of this study lies in its critical synthesis that integrates interfaith dialogue studies, digital religion, and artificial intelligence within a single analytical framework, thereby enriching the conceptual understanding of religious studies amid global digital transformation.

The following are three response papers that were presented at the “Who is My Neighbour? Interfaith Dialogue and Theological Formation Conference,” held on October 19, 2022, and are indirectly responding to Amy-Jill Levine's discussion on Christian-Jewish dialogue.
 The first response paper by Jean Duhaime, entitled “Christian-Jewish Dialogue and Theological Formation,” discusses how Christian-Jewish dialogue has been viewed and theologically negotiated in the Catholic tradition since Vatican II. By also addressing various Jewish reactions to the shift in Catholic attitudes towards the Jewish tradition, Duhaime illustrates the work still needed to be done for the Catholic Church to clarify its understanding of the relationship between Christianity and Judaism while simultaneously highlighting the value of including Jewish-Christian dialogue in the formation and training of religious leaders.
 The second response paper by Sherril Gilbert, entitled “Why Training in the Art of Interreligious Dialogue Is Necessary for Theological Education: Thinking About ‘Who Is My Neighbour?’ From a Jewish Perspective,” discusses her personal experience in the seminary and her work as a Rabbi in multifaith contexts. Rabbi Sherril Gilbert’s response shifts the focus from the dialogue of theological exchange to what interreligious dialogue theorists would call “the dialogue of life” – which is to say, she articulates the wholistic value of interfaith dialogue, and, in doing so, demonstrates why it is crucial to incorporate a concern for interfaith dialogue into modern theological education.
 The last response paper by Hassan Guillet, entitled “La Table interreligieuse de concentration du Québec: A Case Study” examines his personal experiences with interfaith dialogue during the COVID-19 pandemic, as a founding member of the Table Interreligieuse de concertation du Québec. He explains how this experience opened his eyes to the power of interfaith dialogue and collaboration, and also to the need to expand interfaith dialogue initiatives to include as many faith communities as possible, including Indigenous faith communities that are not as clearly demarcated as, say, Christianity, Judaism, or Islam

The inclusivity approach in religious studies emphasizes the importance of openness to the diversity of religious views and practices, which is considered capable of enriching interfaith dialogue. This paper seeks to see the face of UIN Sunan Kalijaga's Religious Laboratory as an important element and icon of equality and diversity in the frame of inclusiveness. This research uses a qualitative methodological approach with literature analysis and empirical observation to understand how this laboratory integrates inclusive values into religious education. The results show that the Inclusive Religion Laboratory has succeeded in creating an academic space that supports pluralism, interreligious dialog, and tolerance. This laboratory not only acts as a research center but also as a model for applying local wisdom in an academic context that respects diversity. In addition, the UIN Sunan Kalijaga Campus Mosque is also a symbol of openness and respect for diversity, which supports inclusivity efforts in the campus community. In conclusion, UIN Sunan Kalijaga's Inclusive Religion Laboratory is a concrete example of how local wisdom and religious values can be integrated into religious education to promote inclusivity, tolerance, and interfaith dialogue. This article suggests that other religious institutions adopt similar approaches to strengthen efforts to create harmony in a multicultural society. The implementation of inclusive values in religious education is expected to be the foundation for the creation of peace and tolerance among religious communities.

Interreligious dialogue plays a vital role in addressing conflicts in Asia. In situations, however, where there is an interweaving of religion and conflict, interreligious dialogue, as a peace-building mechanism, is fundamentally challenged by its very foundation, which is the notion of religion. By taking the case of the Mindanao conflict, the aim of this paper is to demonstrate that religion expressed culturally and geographically as ethno-religious identity forces interreligious dialogue as primarily a process towards radical renewal of the involved faith traditions. By drawing into the Mindanao experiences, the paper argues that interreligious dialogue, in order to perform its peace-building task, should first be able to process ethno-religious identities to overcome their particularity and embrace theology of harmony. The theology harmony transcends religious identity and the priority of the other, and considers acceptance and engagement of the “we”-as a diverse people living together as the very constitution of the involved parties in the interreligious dialogue.
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Books Reviewed: Catherine Cornille, ed., The Wiley-Blackwell Companionto Inter-Religious Dialogue. Chichester, UK: John Wiley & Sons, 2013;Daniel S. Brown, Jr., ed., A Communication Perspective on Interfaith Dialogue:Living within the Abrahamic Traditions. Plymouth, UK: LexingtonBooks, 2013; Daniel S. Brown, Jr., ed., Interfaith Dialogue in Practice: Christian,Muslim, Jew. Kansas City, MO: Rockhurst University Press, 2013.These three volumes represent fifty individual contributions to the topic of interreligiousdialogue. In this essay I will concentrate on providing a flavor ofthe approach taken in each volume and, where possible, on those contributionswhich relate closely to the study of Islam and Muslims. I will discuss the threetitles in the order they have been cited above and then offer a short conclusion.The Wiley-Blackwell Companion to Inter-Religious Dialogue represents auseful introduction to both the theoretical and the practical issues raised by interreligiousdialogue as well including a number of case studies of interreligiousdialogue. Ten chapters comprise the focal topics of part 1 and seventeen chapterscomprise the case studies of part 2. The topics covered by the chapters arequite wide ranging and show a good deal of originality in that they do not featurewidely in the extant interreligious dialogue literature. For example, in part1 there is a chapter on art and interreligious dialogue and another on interreligiousworship; and in part 2, of the various possible religion combinations,there are chapters on Shinto-Buddhist dialogue and Confucian-Jewish dialogue.All of the chapters of part 2 give some space to outlining the history of the interreligiousrelations which they discuss and all (with one exception) are acknowledgedto be written from one side of a relationship rather than the other.Turning to some of the chapters of the volume we can begin by notingLeonard Swidler’s history of interreligious dialogue in chapter 1. Swidlercharts the rise of interreligious dialogue and the increasing awareness of itsneed, postulating that we are now facing a significant new era in human ...

This research explores the role of interfaith dialogue among Indonesian youth in fostering everyday citizenship, particularly within the context of religious diversity. The study draws on the dynamics of interfaith engagement, emphasizing its significance in promoting social cohesion, peace, and civic participation. The framework integrates the "Seven Moments of Inter-religious Dialogue" proposed by J.B. Banawiratma and Stokke's (2017) dimensions of citizenship, including membership, legal status, rights, and participation. Examining the Abrahamic religions context, the research delves into historical challenges and the potential for dialogue to overcome intergenerational religious biases. The study highlights the necessity of understanding religious pluralism and building bridges among communities, particularly within the Muslim-Christian-Jewish framework. In the Indonesian youth context, the research identifies various interfaith dialogue initiatives undertaken by youth organizations across regions. It explores how these initiatives contribute to societal harmony, reduce radicalization, and empower civil society. The research also addresses challenges such as power dynamics and leadership influence in maintaining peace, emphasizing the grassroots' role. Moving beyond religious discourse, the study analyzes the intersection of interfaith dialogue with everyday citizenship issues in Indonesia. It investigates how dialogue addresses challenges related to LGBTQ+ rights, indigenous religious rights, and interreligious marriage. The research argues that interfaith dialogue plays a pivotal role in acknowledging inclusive citizenship, facilitating coexistence, and addressing complex societal issues. The findings suggest that interfaith dialogue not only promotes religious understanding but also enhances civic engagement, contributing to social justice and peace. The research concludes with insights into the potential of interfaith dialogue to bridge gaps between diverse religious and non-religious perspectives, fostering a more inclusive and tolerant citizenship in Indonesia.

In increasingly diverse societies, interfaith dialogue plays a crucial role in fostering social tolerance and mutual understanding among different religious and cultural groups. This study employs a qualitative research approach using literature review and library research methods to explore how interfaith dialogue contributes to social cohesion in multicultural communities. By analyzing various scholarly works, reports, and case studies, this research identifies the key factors that enhance or hinder effective interfaith engagement. The findings suggest that interfaith dialogue serves as a bridge to reduce prejudices, correct misconceptions, and build trust between religious communities. Moreover, it fosters a culture of peace by promoting shared values, empathy, and respect for diversity. The study also highlights challenges such as power imbalances, religious fundamentalism, and political manipulation that can obstruct meaningful dialogue. Successful interfaith initiatives often incorporate inclusive participation, open communication, and institutional support to ensure long-term impact. The implications of this study emphasize the need for governments, religious leaders, and civil society to actively support and institutionalize interfaith dialogue as a strategy for preventing religious conflicts and promoting harmonious coexistence. Future research is encouraged to examine the role of digital platforms and social media in expanding interfaith dialogue efforts. Understanding the dynamics of interfaith interactions provides valuable insights for policymakers and community leaders striving to cultivate tolerant, cohesive, and inclusive societies in the face of growing multicultural challenges.

Background - This research shows that social media has a lot of potential to help young people learn about local wisdom. Because they are easily accessible, interactive and relevant to lifestyles, social media platforms such as Instagram, TikTok and YouTube are favorites of teenagers. Purpose - This research employs a qualitative methodology that uses a descriptive-exploratory approach. The descriptive-exploratory approach involves researchers collecting descriptive data, such as characteristics, behaviors, or experiences of participants, and then exploring existing relationships or patterns. Basic information about the participants or research sample typically includes selecting individuals who have experiences or characteristics related to the research topic, which can be chosen purposively or based on specific criteria, allowing for a deeper understanding of the phenomenon being studied. The analysis might explore the effectiveness of these platforms in fostering positive character traits, such as respect, honesty, and community engagement, and how they align with traditional values in the context of the digital era. Findings - The results show that innovative and engaging content is preferred over conventional methods. Strong visual content, in-depth stories, and those that bring additional value, such as entertainment or new knowledge, attract the attention of the younger generation. Social media can serve as a learning and inspiration tool for local cultural preservation through approaches such as collaboration with content creators, adaptation of trends, and real-time interaction. This study suggests a comprehensive strategy to support the use of social media to sustain local wisdom in the digital era. Conclusions - This study concludes that social media has a strategic role in promoting and preserving local wisdom among youth, provided the content is creative, value-driven, and aligned with current digital trends. The integration of local values into popular formats can build cultural awareness and character education in a more relatable and sustainable way for the younger generation. Novelty/Originality/Value - The novelty of this study lies in its focus on the intersection between digital culture and traditional values, specifically examining how youth-centered content strategies on platforms like TikTok and Instagram can effectively transmit and preserve local wisdom. Unlike prior studies that treat social media merely as a communication tool, this research positions it as an active space for cultural education and character development among digital-native generations.

Interreligious Dialogue? Interfaith Relations? Or, Perhaps Some Other Term? Christopher Evan Longhurst Introduction In the mix of discussions on diverse religions in dialogue, the terms "inter-faith" and "interreligious" seem to be used rather arbitrarily. Most people involved in interreligious dialogue and interfaith relations fail to distinguish clearly between them, and even the plethora of literature on interreligious and interfaith studies uses these terms rather fluidly and interchangeably. Specialized lexica also offer no clear distinction in their meanings. This reflection seeks to offer some amplification of the terms "interreligious dialogue" and "interfaith relations," asking what, if anything, differentiates them. Are these terms alone sufficient for a comprehensive and inclusive global dialogue around diverse religions? The differences between these terms are specified by identifying what is unique about each term. Obviously, this is an issue for English-speaking engagement in the field, but the issue is not specific to English. German regularly uses the word "inter-religiöse" to express or translate both terms, though Italian translates interfaith as "interconfessionale" and interreligious as "interreligioso." The Italian, therefore, similar to English, suggests a distinction; however, unlike English, it is clearer about the specificity of meanings. Conclusions will affirm that "interreligious dialogue" and "interfaith relations" are polysemic terms—that is, they are different though related. Other terms, however, may be more suitable today for a more inclusive dialogue in our complex globalized world. [End Page 117] Dialogue or Relations for All? Comparing these terms in a narrow sense, when people of diverse religions gather for the purpose of engaging in meaningful and structured conversation, then they perform interreligious dialogue. This exchange is both dialogical and relational insofar as constructive and positive communication takes place. Therefore, at first it may seem to matter little whether the term "dialogue" or "relations" is used. The presumption is that persons in dialogue are also in relationship. While this is true, the goals of dialoguing and being in relation are not the same. Dialogue is a more formal, structured, and purposeful activity than simply being in relationship. Dialogue is an intentional conversation. Relations may not be intentional. Dialogue is a meaningful encounter, a respectful person-centered exchange of ideas to learn about the other's religion and religious experience. There are ground rules and expectations for dialogue. Relations do not require such rules or expectations. Therefore, while dialogue takes place in and is contingent upon relationship, it is more formal, structured, and purposeful than inter-faith or interreligious relations. Several recent essays in Interreligious/Interfaith Studies: Defining a New Field addressed the interconnectedness of interreligious and interfaith studies.1 Kate McCarthy, instructor of comparative religion at California State University, Chico, emphasized the need for educators to distinguish between interfaith work and interreligious studies. She defined the former as a sociopolitical program that strives to promote intergroup understanding and peace, and the latter as an academic discipline that is both religiously neutral and dedicated to critical inquiry.2 According to Olav Fykse Tveit, Norwegian Lutheran theologian and most recent General Secretary of the World Council of Churches (WCC), the term "interfaith" encompasses persons whose systems of belief sit outside religious categories, such as humanists and secularists. This is probably because the concept of faith is more personal than the idea of religions, which are in effect social organizations. Interfaith is, therefore, more [End Page 118] "expansive and inclusive than interreligious," according to Tveit.3 Further, he implied that "interreligious" takes into account both differences and similarities among religions, whereas "interfaith" tends to focus only on similarities.4 However, to imply that interfaith dialogue tends to emphasize similarities rather than differences and is thus a more fitting term to use implies that dialogue about differences is bad, which it is not. Part of interreligious dialogue is to understand the differences more clearly. Tveit also suggested that persons interested in religious issues, who are not practitioners of any religion, might also participate in this dialogue. Some people identify with various aspects of diverse religions, while others are nontheistic or atheistic in their philosophical outlooks and spiritual life-ways. Some may take a more academic approach, while others are experts or aficionados in related fields of study. Consequently, atheists, agnostics, humanists, meta...

<p class="root-block-node">Interfaith dialogue is one of the keys to building harmony among religious believers. Religious intolerance and religious discrimination have spread throughout this country during the Covid-19 pandemic. Freedom of religion is still an issue that reaps violence in the end. Negative religious fanatics are not recommended in responding to diversity and existing realities. It is feared that it will have an impact on conflicts with religious nuances that have no completeness. The method used in this article is based on the theoretical concept of “interfaith dialogue”. So the result is that the idea of interfaith dialogue during the Covid-19 pandemic has become one of the important formulas in religious moderation. For example, interfaith dialogue in education, social, community and social media. It can be concluded that interfaith dialogue in these times of the Covid-19 pandemic is very necessary. Good for moral education, building religious and social diversity, and peaceful literacy with the aim of countering extremist narratives, discrimination, and intolerance on social media and in social life.</p>