Theological Dialogue Research Articles

The Past, Present, and Future of Theologies of Interreligious Dialogue. Edited by Terrence Merrigan and John Friday

<i>The Past, Present, and Future of Theologies of Interreligious Dialogue</i>. Edited by <scp>Terrence Merrigan</scp> and <scp>John Friday</scp>

Towards a dialogue of sustainable agriculture and end-times theology in the United States: insights from the historical ecology of nineteenth century millennial communes

Almost one-third of all U.S. Americans believe that Jesus Christ will return to Earth in the next 40 years, thereby signaling the end of the world. The prevalence of this end-times theology has meant that sustainability initiatives are often met with indifference, resistance, or even hostility from a significant portion of the American population. One of the ways that the scientific community can respond to this is by making scientific discourse, particularly as related to sustainability, more palatable to end-times believers. In this paper, I apply a historical–ecological framework, which emphasizes the interdisciplinary study of landscapes to understand long-term human–environment interactions, to three millennial religious groups that formed communes in nineteenth century America. The Shakers, Inspirationalists, and Mormons all blended deep beliefs in end-times theology with agricultural practices that were arguably more sustainable than those in use in the mainstream, and their ability to reconcile eschatology with sustainability provides us with potential lessons. By examining the history, doctrines, and agroecology of these nineteenth century communes, I propose communication strategies based in autonomy, institutional support, multigenerational narratives, and anthropocentricism as potential pathways for a more productive dialogue between advocates of sustainability initiatives and end-times believers in the modern United States.

Inter-religious and inter-Christian Dialogue – a Contemporary Ecclesial Educational Priority

The contemporary world is dominated by communication and dialogue despite conflicts and wars of all kinds. Dialogue is an actual existential need and a responsibility that the current generation has for the future. From this perspective, inter-Christian and inter-religious dialogue is a life necessity and a pledge of genuine faith in God, because, beyond everything that separates us, He is the Creator of all of us, the source of life, and we are all part of the same human family.If inter-Christian dialogue seeks to achieve the unity of the Church of Christ by concrete actions, theological dialogue and philanthropic gestures, inter-religious dialogue aims at establishing communication bridges in order to give common testimony as regards matters of wide interest, such as the ecological issue, defence of unborn life, peace, justice or social equity. Modern inter-Christian or ecumenical movement arose about a century ago and although the road to full unity seems long, many steps have been made in this direction. The inter-religious movement especially focuses on the dialogue among the major monotheistic religions of the world and today it gives us many hopes.Our study aims to show that ecumenical and inter-religious education is a necessity of our times that may lead to defusing many conflicts and preventing future tensions based on religion. Here, we have in mind the education within the Romanian Orthodoxy received during the religion classes in school and also with the help of the media.

Christological Pluralism and the Singularity of Jesus

In Europe, three types of Christology, soteriological, narrative and systematic, have drawn upon the results of exegetical research in the context of the second and third searches for the historical Jesus. Each in its own way gives an essential place to the historical Jesus (his hu-manity, Jewishness and Messianic character). In so doing, they oblige the theology of interreligious dialogue to take into account without any possibility of evasion the historicity of the Christian revelation and the unicity of the incarnate Logos.유럽에서는 세 종류의 그리스도론, 즉 구원론적, 설화적, 조직적 그리스도론이 해석적 연구의 결과들을 이용해 왔다. 이는 역사적 예수에 대한 2차, 3차 연구들의 문맥에서 이루어진 결과물이다. 이들은 자신의 방법으로 역사적 예수(그의 인격과 유다교적이고 메시아적인 특성)를 필요로 한다. 그렇게 함으로써 이러한 방 법들은 종교 간 대화의 신학이 불가피하게 그리스도교 계시의 역사성과 육화한 말씀의 유일성을 다루도록 요구한다.

Introduction to “Transforming Encounters and Critical Reflection: African Thought, Critical Theory, and Liberation Theology in Dialogue”

This special issue of Religions, entitled “Transforming Encounters and Critical Reflection: African Thought, Critical Theory, and Liberation Theology in Dialogue”, brought together diverse international scholars and experts to think together on the intersection of African Thought, Critical Theory, and Liberation Theology. One of the aims of this special issue, and of the preceding conference (as stated in the call for papers), was to explore the complex relationship between the West’s pervasive (capitalistic) culture and epistemologies, and the current post-colonial context of (southern) Africa. As such, it provided a platform to engage questions regarding the relationship between colonialism, capitalism, and culture through both a philosophical and theological lens. The final publication of all articles in the special issue not only achieved the above set aims, but accomplished even more by opening up new creative pathways of thinking about the three traditions that were brought into conversation (and not only within their intersection).

Transforming the Conversation: What Is Liberation and from What Is It Liberating Us? A Critical Response to “Transforming Encounters and Critical Reflection: African Thought, Critical Theory, and Liberation Theology in Dialogue”

The Religions special issue, “Transforming Encounters and Critical Reflection: African Thought, Critical Theory, and Liberation Theology in Dialogue,” addresses the concern over the present postcolonial context in which African persons and societies find themselves. The issue attempts to gain a further understanding of this context through a dialogue between these three disciplines, but what emerges from this attempt? As a critical response to the issue as a whole, this article will reveal that each author presents different yet converging perspectives on the questions: ‘what is liberation and from what are we being liberated?’ This article begins by phrasing this question through Frantz Fanon’s critique on the postcolony, where he sees that the same logic—what Schalk Gerber’s article calls ‘the logic of the colonizer’—is still employed in the postcolony. This article unpacks the entanglement created by this logic and how each author addresses it in different ways. Importantly, this is not a review of each article; rather, it seeks to reveal the narrative created by this interdisciplinary dialogue in order to further the conversation on oppression and liberation in an African context. In so doing, it reveals how each author addresses the concept of liberation or freedom and where they partially (or perhaps provisionally) agree that liberation entails embodied communal responsibility as being-with others, the importance of transparent dialogue, the need for new rationalities to enter the discussion of African self-determination, while also highlighting the dangers of appropriating these new rationalities when bringing them into an African context or when moving theory into praxis.

Contemplating Interreligious Dialogue and Liberation Theology

Contemplating Interreligious Dialogue and Liberation Theology

Economic Inequality: Economics and Theology in Dialogue

Abstract This essay is a bi-disciplinary effort in applied ethics by a theologian and an economist who both share the convictions of the Christian faith and wish to demonstrate the significance of this faith for the vexing question of economic inequality. Following the see- judge- act- model often used in public theology, it examines first conceptual matters in order to define economic inequality and undertake a limited descriptive task to get a clearer empirical picture of what economic inequality entails. There is then a moral assessment of economic inequalities (“judge”) where ethically acceptable and objectionable aspects of inequality from the economic and theological perspectives are distinguished. From these perspectives, this essay concludes with possible interventions and actions (“act”) to reduce morally unacceptable forms of economic inequality and scope for co-operative efforts between economics and public theology in this area.

Afrikanizacija kršćanskih teologija

African Christian theologies are more and more present in international theological dialogue. They represent an attempt at adaptation of the Gospel to African thought and life styles and support the specific development of Africa, the one respecting traditional ecclesiastical learning but making in the same time a new contributory effort at understanding the religious and cultural tradition of Africa. In a big part of Africa original African religions have been displaced by universal religious systems (Christianity, Islam, Buddhism) turned into dominant religions in Africa. But original African religions are coherent ;ind they don’t disappear but continue to exist even within the universal religious systems. Adaptation occurs on both sides, Christianity and Cristian theologies in particular appear to finti their specific manifestations exactly in African theologies.. To understand contemporary Christian theologies in Africa, original African religions must be comprehended which influence a new African theological Christian thought by their conception of man and the world. African theology influences Christianity by authentic African religious experience comprised in original African religions. A great number of African theologians consider their new theologies contribute to struggle for a complete liberation of the peoples of Africa as well as for creation of 'the new, more human society. The final document of the Pan-African theological conference emphasizes that African theology is faith in Christ - Liberator

Konstruksi Harmoni Keberagaman Masyarakat Pedesaan Berbasis Masjid

The life of today's society provides a dichotomist color, between togetherness and a life-altering attitude. Concern and togetherness to tackle the economic, social, environmental, and educational issues that are shackling their lives are running low. This condition reflects that society is losing togetherness and group energy due to the loss of social capital. Devotion with this service learning strategy, to raise awareness of the society and students towards the re-growth of social capital, because the researcher believes that social capital can be a force in generating adaptation capacity of mosque community in a rural village in forming harmonious life. Community social activities centered from the mosque have made people aware that the religion they embrace there is wisdom (wisdom) as capital in arranging the harmonization of life and the obligation to solve various problems of life. The differences have become positive energy in fostering harmony and peace. The dialogue of their actions has enriched their theological dialogue, as evidenced by the functioning of the mosque in its vast dimensions of educational, economic, social, cultural, communication and information functions, and social networks. Service-Learning devotion has been able to produce positive changes in various fields of education, health, economics, and environment. This shows that the four main elements, namely: possibility, strengthening, protection, support, and maintenance have become the core of this devotion.

The Renewal and Reform of the Catholic Church's Relationship with the Religious Others: Prospects and Challenges for a Theological Humanistic Turn in Christian‐Muslim Dialogue

AbstractThis article aims at exploring some recent developments in Catholic Church's recent relationship with religious others. It does so by exploring the theological‐anthropological sources behind Vatican II and some subsequent Papal teachings concerning the Church's mission of dialogue. Specifically, it discusses the notion of common origin, destiny and common humanity as sources for praxis‐oriented and faith‐based initiatives in a Christian‐Muslim dialogue. This article is divided into three sub‐sections. First, it considers the Catholic Church's renewed dialogue with non‐Christian believers, with particular focus on the theological‐anthropological turn in recent Church teaching. Second, it examines the prospects and challenges of Christian‐Muslim dialogue based on belief in God the creator and divine revelation, and human beings' response to divine manifestations in history. Finally, it considers some faith‐based humanistic and dialogic initiatives that emerge from the Christian‐Muslim confession of one creator God. The paper suggests that a theology of dialogue that understands the world and human beings as the realm of encounter, uncovering and necessitating the divine and the Church's (salvific) activity in human history, can foster faith‐based humanistic and dialogic initiatives between Christians and Muslims.

Michael Psellos’ ‘Arrangement’ of Hermias’ Commentary on Plato’s Phaedrus

The Byzantine philosopher Michael Psellos (11th century) wrote a brief treatise entitled An Explanation of the Drive of the Soul Chariot and the Army of Gods According to Plato in the Phaedrus. The treatise consists of a compilation of excerpts from Hermias’ commentary on the Phae­drus. Psellos does not mention Hermias’ name but rather traces the origins of the treatise back to some “Greek theologians”. Psellos’ text presents a great interpretative challenge: the order of the myths about the charioteer and the parade of gods is reversed so that the former explicates the latter in such a way that the whole Platonic argument is dismissed as “absurd”. The Phaedrus in the Neo ‑Platonic tradition (in Iamblichus in particular) is considered to be a strictly theological dialogue. Yet, Psellos’ arrangement shows that he was not interested in the mythographical or allegorical dimension of the excerpts. He rath­er focused on the epistemic problem, i.e., a reduction of the trichotomy of the soul into a duality of principles. Thus, he followed certain Aristo­telian commentators. Psellos suggests a reduction that is subjectivist or individualist in its nature and he refuses to identify individual intellect with any particular piety.

Book Review: The Past, Present, and Future of Theologies of Interreligious Dialogue

Book Review: The Past, Present, and Future of Theologies of Interreligious Dialogue

Righting Relations after the Holocaust and Vatican II: Essays in Honor of John T. Pawlikowski, OSM ed. by Elena G. Procario-Foley and Robert A. Cathey

Reviewed by: Righting Relations after the Holocaust and Vatican II: Essays in Honor of John T. Pawlikowski, OSM ed. by Elena G. Procario-Foley and Robert A. Cathey Eugene J. Fisher Elena G. Procario-Foley and Robert A. Cathey, eds., Righting Relations after the Holocaust and Vatican II: Essays in Honor of John T. Pawlikowski, OSM. A Stimulus Book. Mahwah, NJ: Paulist Press, 2018. Pp. 334. $34.95, paper. The essays in this excellent volume are written by scholars from the Americas and Europe—Catholics, Protestants, Jews, and Muslims—reflecting the globalization of interreligious dialogue in our time. Aptly titled, it honors one of the great theologians of social ethics and pioneers of Catholic-Jewish relations. The book opens with a foreword by another great pioneer in Jewish-Christian relations, Judith H. Banki. Procario-Foley of Iona College deftly introduces the book, which summarizes the work leading to Nostra aetate and advances since the Council. The book is divided into three parts: Ethics and Theology, Holocaust Studies, and Interreligious Studies. In the first part, Mary Doak compares the works of Reinhold Niebuhr and Pawlikowski on social ethics. Cathey summarizes Pawlikowski's Christology and its challenges for rethinking Protestant theology. Edward Kessler of England formulates a theology of dialogue. Martin M. Lintner, OSM, probes the meaning of love of neighbor (Lev. 19:18) in the Bible and in the thought of Jewish philosophers Emmanuel Levinas and Martin Buber. Michael S. Kogan commits a small error in interpreting Galatians as "replacement theology," since Paul's argument was not against Judaism as such but an argument that gentile converts to Christianity need not observe the whole of the law/Torah but only the Noahide covenant (p. 74). Kogan discusses the Christian doctrine of the Incarnation from a Jewish point of view, which can be the basis for deepening Jewish-Christian dialogue. Jon Nilson concentrates on pedagogical and pastoral implications of Catholic scholars Pawlikowski, Karl Rahner, David Tracy, and Philip Cunningham. [End Page 451] In the section on Holocaust studies, John K. Roth explores the experiences of Jewish survivors of the Shoah, such as Albert Camus and Primo Levi. Stephen Jacobs describes the "righteous gentiles" who saved Jews from the Nazis, asking the reader, "What would you do?" Victoria Barnett of the U.S. Holocaust Memorial Museum traces the work since World War II to remove anti-Judaism from Christian thought. Menhaz Afridi, a Muslim, discusses how we can understand the "others" as they understand themselves. Katherina von Kellenbach considers how we can learn to understand historical and present interreligious relations. Carol Rittner, RSM, examines challenges for Christian classrooms and sermons. In "Interreligious Studies," Susannah Heschel, daughter of Abraham Joshua Heschel, describes her father's involvement in the development of Nostra aetate. Amy-Jill Levine summarizes the progress since Nostra aetate, carefully critiquing traditional anti-Jewish readings of the Gospels and typological readings of the Hebrew Scriptures. Ruth Langer shows how Jews can in the future present a fair understanding of Christianity in Jewish liturgy. Carmen M. Nanko-Fernandez and Jean-Pierre Ruiz describe the history and present reality of Latino/a Catholic-Jewish relations, convivencia. Mary C. Boys traces the trajectory of Nostra aetate from World War II to its declaration in and since 1965. Yehezkel Landau of Israel, who has long worked there for Jewish-Christian-Muslim relations and Israeli-Palestinian peacebuilding, provides a moving tribute to Pawlikowski the man and to his work. James Carroll of Harvard provides an afterword drawing on his own experiences in Boston. [End Page 452] Eugene J. Fisher Saint Leo University, St. Leo, FL Copyright © 2018 Journal of Ecumenical Studies

Spiritualitas Sains Modern: Pembacaan Terhadap Relasi Agama dan Sains

Modern science receives a diverse response from the religionists. This is motivated by the reading of religious texts which are often contrary to recent science research. Modern science advancement is not connected with spirituality improments. Spirituality becomes another dimension of science. In that situation, the integration theory of Ian G. Barbour tries to unravel the patterns of modern science and religion relation. There are four types of relationships: conflict; independent; dialog; and integration. This approach is rarely implemented in the realm of Islamic studies. This research seeks to implement the approach in Islamic studies by using descriptive-analytical method. The authors found the tendency of Muslim scientists more dominant in the exploration of Islamic studies than scientific aspect. So the dominant relation between science and religion is conflict; dialogue and natural theology. The factors are the educational background of Muslim scientists who are dominant in religious studies; limitations of interdisciplinary study and lack of openness and renewal of views (tajdīd) on religious texts.

Forming a Theological Dialogue between the Wesleyan Quadrilateral in John Wesley and the Baptist Vision in James McClendon: Focused on Theological Methodology and Emphasis in Methodist Church and Baptist Church in the USA

Forming a Theological Dialogue between the Wesleyan Quadrilateral in John Wesley and the Baptist Vision in James McClendon: Focused on Theological Methodology and Emphasis in Methodist Church and Baptist Church in the USA

Chrześcijańska wizja alterglobalizacji Wkład Światowej Rady Kościołów

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Public Theology and Interreligious Dialogue

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.

Anglican Moral Theology and Ecumenical Dialogue

This article argues that there has been conflict in Roman Catholic moral theology since the 1960s. This has overshadowed, but not prevented, ecumenical dialogue between the Roman Catholic and Anglican Communions, especially in ethics. Theologians from the Anglican tradition can help both the debate in Roman Catholic moral theology and the ecumenical impasse. The article examines the contributions of Richard Hooker, Jeremy Taylor, and Kenneth Kirk from 1600–1920, in the area of fundamental moral theology.

DIALOG:TRIBUTE UNTUK PAUS EM. BENEDIKTUS XVI

Shortly after he was chosen as Bishop of Rome in April 2005, Benedict XVI &#x0D; took a number of steps towards a new dynamics in inter-faith dialogue. He began&#x0D; by setting down fundamental principles, namely knowing and appreciating one’s&#x0D; own faith as the essential condition for sincere cross-religious encounters. That&#x0D; is why, as a prominent dogmatic theologian, in his theological approach he not&#x0D; infrequently laid down clear boundaries, even in grey areas which sometimes&#x0D; drew strong rejection, for a real theological dialogue is not easy. But, according&#x0D; to Benedict XVI, this is the road we have to travel to arrive at a true dialogue,&#x0D; rather than simply politeness or “lip service”.&#x0D; During his period of service, Catholic-Muslim Forum I and II were created with&#x0D; their final declarations; if followed through globally, there would be no need for&#x0D; any more disputes or enmity between Catholics and Muslims. Unfortunately,&#x0D; reality is different. Today Bishop of Rome Francis wishes to follow-up this mission &#x0D; with a different language and emphasis. The core is the same, that through &#x0D; friendship and the principle of reciprocity, Catholic and Muslim peoples respect&#x0D; and understand each other without fear, for we are all brothers and sisters.