Abstract

‘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’.

Highlights

  • The first part of the title comes from the famous play by Shakespeare (2008:59), Romeo and Juliet, where Juliet exclaims, ‘Romeo, Romeo! Wherefore art thou Romeo?’ (Act II, Scene II)

  • This section briefly turns to the historical development1 of attempts made to further peace and understanding between religions. This turn to history demonstrates the strong association with the more important human-to-human encounters and is considered in order to situate the idea of interreligious dialogue as a more appropriate term than ‘interfaith dialogue’

  • This article set out to highlight the walk the talk element in encounters in interreligious dialogue, which was deemed to http://www.hts.org.za be seldom addressed in interreligious encounters

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Summary

Introduction

The first part of the title comes from the famous play by Shakespeare (2008:59), Romeo and Juliet, where Juliet exclaims, ‘Romeo, Romeo! Wherefore art thou Romeo?’ (Act II, Scene II). The intention of this idea of ‘roots and wings’ is that, if one is rooted in religion, which encompasses beliefs, history, customs and traditions, one can have wings to fly in order to learn, engage and participate in ideologies different from one’s own without having to sacrifice or be removed from one’s roots This imagery bodes well in the human-to-human interreligious encounter and discounts any fear of possible capitulation to another faith, which is one of the fears in interreligious dialogue. This section briefly turns to the historical development of attempts made to further peace and understanding between religions This turn to history demonstrates the strong association with the more important human-to-human encounters and is considered in order to situate the idea of interreligious dialogue as a more appropriate term than ‘interfaith dialogue’. It could very well be that the walk the talk element finds greater cohesion and assurance within the term ‘interreligious’ as in interfaith dialogue

Conclusion
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