Interreligious Dialogues Research Articles

Nilai Dialog Antaragama dalam Dialogue With Trypho Karya Yustinus Martir

Going back to the time of the Church Fathers to find a comparative perspective in interpreting interreligious dialogue is an option that cannot be ignored. Contextually, we need more historical-academic approaches to building interreligious dialogues, both internally among Christians, among adherents of Abrahamic religions, as well as more broadly among people who have interests in religion. One of the important figures in the prototype of interreligious dialogue is Justin Martyr. He was a philosopher and theologian of the second century who had intellectual and actual experience in encounters with other religions. In his Dialogue with Trypho in its Sitz im Leben, Justin Martyr emphasized the importance of philosophy in the joint search for truth and eliminating groundless stories in religion. Dialogue does not ignore orthodoxy in the faith of each believer. Dialogue invites people to be able to affirm the authenticity of the teachings of their faith and confirm them. The affirmation of the teachings of faith is conveyed with scientific background and arguments so that it can avoid ad hominem discussions. This is how Justin Martyr's writing is interpreted so that theology for dialogue and theology of dialogue are simultaneously interpreted in value.

CONSTRUCTION OF RELIGIOUS MODERATION IN SEYYED HOSSEIN NASR'S PERENNIAL PHILOSOPHY PERSPECTIVE

In essence, religion is a form of human expression concerning spiritual experience and the relationship with the Divine. In this regard, religion can be a source of strength and inspiration for individuals and communities to live a meaningful life. However, in the context of rapid globalization and modernization, conflicts and tensions often arise between different religious groups. In the context of religious moderation, the idea of perennial philosophy is used to understand religious pluralism. This research aims to explicate the ideas of Seyyed Hossein Nasr's perennial philosophy towards the plural religious reality and to use his thoughts in building an understanding of religious moderation. This research uses a literature review method with a philosophical approach that aims to understand the thoughts or theories of a figure. The results of this study explain the importance of understanding universal religious values in building harmony in practicing religion and establishing inter-religious dialogues to reduce conflict and promote peace among different religious followers. Thus, the construction of religious moderation from the perspective of Seyyed Hossein Nasr's philosophy can bring peace and harmony to a society that is becoming increasingly pluralistic and complex. Nasr also emphasizes the importance of maintaining fundamental spiritual and moral values in religions as an effort to avoid fundamentalism and extremism.

The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality by Edward Y.J. Ching (review)

Reviewed by: The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality by Edward Y.J. Ching Maria Hasfeldt Long (bio) The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality. By Edward Y.J. Ching. Switzerland: Palgrave Macmillan, 2021. Pp. vii + 204. Hardcover $99.00, isbn 978-3-030-77923-8. In recent years, the study of Korean Neo-Confucianism as an international field has been growing exponentially. Compared to former decades, the number of international publications has grown significantly over the last ten years, with Edward Y.J. Chung as one of the most active scholars. The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality is the culmination of an almost decade-long study of the Korean Neo-Confucian scholar, Yi Hwang Toegye (1501–1570). With a focus on the moral and spiritual aspects of the theories of Toegye, Chung maps out a brilliant overview of the philosopher's worldview and literary works. Chung's primary objective is to provide "thought-provoking" and fresh insights into one of the most important Korean Neo-Confucian thinkers in history, as well as shed light on Neo-Confucian thought in general and how Toegye's philosophy in particular can be relevant in modern interreligious dialogues (p. 149). Consisting of ten chapters, where each chapter could serve as an individual article, Chung takes the reader through the core concepts of Toegye and his development of a form of self-cultivation different from the Chinese Neo-Confucian idea of self-cultivation. This together created a holistic religious worldview with a strong spiritual dimension, which manifests through selfcultivation practices. The first two chapters introduce Toegye and the historical context of 16th-century Joseon-dynasty Korea (1392–1910); his understanding of the Neo-Confucian tradition as the true learning; and his rejection of Daoism and Buddhism. With the reader introduced to the immediate historical context and Neo-Confucian discourse of the time, the following three chapters cover Toegye's religious and moral understanding of the relationship between the Heavenly Principle (C. tianli, K. cheolli) and human nature (C. renxing, K. inseong). Furthermore, Chung covers the moral-spiritual implications that the Four-Seven Debate had on Toegye's later practical self-cultivation for becoming a sage. In short, the debate concerns the relation between the "four sprouts" of human characteristics as first described by Mengzi (ca. 371–289 BCE) and the seven human emotions mentioned in various classical texts. Toegye believed in the doctrine that the "experience of Heaven was within oneself" (p. 47). Therefore, [End Page 1] to become a sage, one would have to commit to the active practice of an inner feeling of reverence (C. jing, K. gyeong) daily. Chapter six dives into the spiritual practice of self-reflection and mind cultivation (C. xinxue, K. simhak), which was an ongoing process that would lead the practitioner closer to sagehood. The seventh chapter focuses on how this spiritual dimension of Toegye's doctrine is relevant to broader discussions of ecology today. With a strong love for nature, Toegye incorporated the idea of nature within his spiritual self-cultivation, which Chung elaborates on. It was important for the human being to be in harmony with Heaven, earth, and all myriad things. This meant respecting and spending time in nature also played a part in the daily practice of spiritual self-cultivation. Moving on, in chapters eight and nine, Chung presents a comparative study on the philosophical and theological question of how to transcend evil, as well as the matter of interreligious dialogue. By way of a textual-interpretive approach, Chung compares Toegye's thought with Christian contra Buddhist theological ideas and how these findings can help develop an interreligious approach. In chapter nine, Chung suggests that the idea of self-transcendence through self-cultivation can be the ultimate reality. In this chapter, Chung wants to break with the tendency in interreligious dialogue where many scholars rely heavily on Christian theological terms. Chung introduces Neo-Confucian concepts and terms, especially the terms used by Toegye. The last and concluding chapter...

Determinants of Religious Tolerance in Ede Community, Osun State, Nigeria

The study sought to establish determinants of religious tolerance in Ede Community, Osun State, Nigeria using the descriptive survey design. The study population was 159, 866 people of Ede community based on the available latest census (Osun State, 2022) whereas a sample size of 420 was used for this study based on the Fisher’s formula. Data was collected through a questionnaire. Simple percentage analysis was used for analysis and chi-Square test was used for the bivariate analysis of the study. Each respondent was informed about the study before his or her written consent was obtained. Furthermore, respondents were told that they could decline their participation at any point in time in the course of data collection. However; they were encouraged to respond to all the items as they would only be used for research purposes. The study established a relatively high level of religious tolerance in Ede in spite of the religious diversity of its population. Ede people were generally open to learning about other religions apart from their own. They appreciated the socioeconomic values added by various religions in the community which made it possible to tolerate religious otherness. The study recommends periodic inter-religious dialogues and programs in Ede. Government and non-governmental agencies should be intentional about promotion of religious tolerance through formal educational institutions and media. Information about different religions and what they stand for should be disseminated to public so that people will be more informed about other religions in order that they may not engage in acts of religious intolerance out of misinformation about other religions.

Visualising the historical development and belief system of confucianism

The main aim of this paper is to visualize the historical development and the belief system of Confucianism. Confucianism is a term used in Western literature as the name for the philosophy and religion based on the teachings of its founder Confucius.). Confucius believed that political order can be restored if the ideals, standards, and rites found in the ancient classics were put into practice. This practice developed from an ethico-political system of a paternal government based on the doctrine of humaneness. Confucianism has also spread well beyond China, and its principles and values are highly honoured in East Asian countries such as Japan, Korea, and Vietnam (Morgan 2001). The adoption of Confucianism as the official state ideology made Confucian learning the only legitimate content of state education during the Han dynasty. Confucianism has sometimes been purely humanistic, void of any religious elements. While it is true that Confucius did not dwell much into the religious dimension, there is sufficient inferences in his writings that points to this dimension. The basic tenets of Confucianism are captured in the teachings of Confucius which deal with social and moral values. The texts of Confucianism are traditionally known as the “Four Books and Five Classics”. One common practice derived from of this religion is ancestral worship. This is probably the most recognisable influence of Confucius on Chinese culture. The last section of this review takes a comparative look at Confucianism and Christianity. It points out gaps and the bridges that’s between Christians and Confucianism and how interreligious dialogues and the preaching of the gospel relates to Confucian teachings.

Inter-religious Dialogues in Africa. Islam-Christian Dialogue

Inter-religious Dialogues in Africa. Islam-Christian Dialogue

The Holy and Great Council of the Orthodox Church and Its Interreligious Dialogue Approach

AbstractThe main purpose of this article is to emphasize the role of the modern Orthodox Church in interreligious dialogues, focusing on the texts of the Holy and Great Synod of the Orthodox Church of 2016 in Crete. Moreover, at the beginning, reference is made to various examples from the history of the church that underline the inseparable unity and historical continuity of tradition and present, as the Orthodox Church has never ceased to be in dialogue with other religions. Then, the article analyzes the main positions of the Holy and Great Synod that concern interreligious dialogue and highlights obstacles and concerns that arise from the dialogue. Finally, it emphasizes the need for interfaith dialogue in the years of late modernity, as religions can work together to help address global problems such as ecological destruction, war, and poverty.

The Challenges of Christian–Daoist Dialogue

AbstractThough Daoism is one of the most ancient of Chinese religions, Christian/Catholic–Daoist dialogue is a very recent enterprise whose growth entails managing obstacles inherent to a novel field. This article, based on personal experience, unveils that dialogue with Daoism calls for humility and for a reconsideration of the mental frames that depicted Daoism as a receptacle of exotic and esoteric rituals, luring curious European minds in search of esoteric religious practices. As in other cases of interreligious dialogues, the main challenges to Christian–Daoist dialogue consist of identifying dialogue partners and experientially establishing the contents, modalities, and expectations of a journey that is only at its beginning. With humility, mutual respect, and openness, the journey might be bountiful in rewards as it unveils the treasures of authentic interreligious dialogue engagements.

Neighbors and Ghosts

Abstract This essay argues for the centrality of Polish-Jewish relations for Polish history. I look at a handful of texts (including history and literature) that show the continued nature of autobiographical elements in the exploration of the Polish and Jewish past and the violence that defined it. The conversations about a difficult past play a crucial role not only in the process of understanding the impact/importance of the past for the present, but they also loom large over any interracial, interethnic, or interreligious dialogues. Finally, continued reflection on the Holocaust and the violence that accompanied it (experienced, witnessed, and instigated) provides an opportunity not only for national soul-searching, but ultimately also for understanding the various factors that condition us as Poles.

From Shared Meals to Interreligious Conversations

AbstractThis article describes three levels of interreligious dialogue today and observes a lack of exchange between these levels. For the future of interreligious dialogue, it proposes to link the theory and practice of interreligious dialogue more closely, that is, to interrelate academic reflections and actual interreligious encounter. Taking up the term “hospitality,” the author shows that, while the notion of interreligious hospitality plays a key role in comparative theology, the concrete practice of hospitality is rarely used as a resource for theological reflection. Consequently, the article refers to the practice of hospitality at the table and provides some starting points for interreligious conversations evolving around shared meals. Based on the notion of “embodiment,” it points to the central role of theological reflection of everyday life and to the potential of interreligious dialogues as a tool and resource in a pluralistic, quickly changing world.

The Testimony of Moses in the Fourth Gospel: Beyond the Passover Feast, and into the Wilderness

By examining the narrative framing of the Eucharistic Discourse (Jn 6:25-71) around the ancestral journey through the wilderness as recorded in Numbers, this paper highlights the intimate connection that the Fourth Gospel has to its Jewish context. In the Fourth Gospel’s Eucharistic Discourse, Jesus is not framed by the Passover Lamb, which the people offer to propitiate the Divine, but as manna from heaven, a gift from the Divine to the people, brining Life into the world. In the spirit of Nostra aetate, I conclude with some proposals for future interreligious dialogues that could fruitfully take place within these new parameters.

The Importance of Interreligious Dialogues on Ethics and Law: A Global Percpective

The present article pleads for the revival of an interreligious dialogue on ethics and law as an instrument of peace and reconciliation. Whereas the first phase of IRD was marked by a considerable prominence of these topics, the have become of less importance in the second phase. This needs correction for two reasons. Theoretically the rationality of dogmatic or systematic insights (as found in all faith traditions) is largely exclusive, whereas the rationality of ethics, also religiously founded ethics, is basically inclusive. It is therefore open to dialogue. There exists considerable common ground on norms, rules and values between religious traditions, which are to serve humans, the society and the political community. This is of particular importance in today’s multi-religious societies as well as in a world more than ever interconnected by globalization. The article concludes with an analysis of the document on Human Fraternity of Pope Francis and Grand Imam Ahmad al-Tayyeb and its ethical approach to dialogue.

RUSSIAN “SOFT POWER” IN THE NORTH-EAST AFRICA

The article builds on the Russian understanding of the “soft power” concept as a complex of tools and methods to reach the foreign policy aims through public diplomacy, information and communication technologies, humanitarian assistance and cultural initiatives, civil society interactions, and religious and inter-religious dialogues. “Soft power” tools are regarded as an addition to the traditional diplomatic methods. The article will critically consider the range of Russia’s contemporary “soft power” assets in its foreign policy dialogue with the countries of North and East Africa. The aim is to analyze the aspirations, implementation (during the last decade), results and further prospects of Russia’s “soft power” initiatives within and towards the indicated regions.

Hospitalitas Menurut Amos Yong dan Falsafah Hidup Orang Basudara untuk Dialog Interreligius

This article aims to explore hospitality as the basic character needed in developing interreligious dialogues. The underlying idea is that every religion has its particular characteristics of hospitality that can be valuable to start an effective dialogue. The author discerns the local wisdom phrased as hidup orang basudara as one of the chracteristics of the Moluccan hospitality that can be used to develop interreligious dialogue in Molucca, Indonesia. By drawing insights from the derriderian concept of “true hospitality” that surpasses ‘friendship’, hospitality model is offered as a better alternative in the praxis of building interreligious dialogue. This model is also considered more relevant to the people of Molucca, especially among the Christians and the Muslims, during the post-conflict period. The concept of hospitality is in line with some of the Moluccan local wisdoms that are explored in this article as well. In order to embark on the journey of reconciliation, people are invited to go beyond friendship, that is, towards living together as brothers and sisters.

Interreligious Dialogues in Switzerland

Abstract Due to the federal structure of Switzerland, interreligious activities are also strongly influenced by cantonal contexts. Based on published material as well as on semi-directive interviews with key protagonists, the article analyses three cases of interreligious dialogue – two cantonal cases from the German-, or respectively French-speaking part of the country and the more general case of a women’s network. In the cantonal cases, interreligious dialogue is strongly linked to state-religion relation and serves as a tool for inclusion of new religious communities and for social cohesion. In each of the two cases, there are specific forms and organisational structures of dialogue. In contrast to these examples, the third case is more independent of political interests and often adopts a critical stance. Thus two types of interreligious discourse and relationship with the state can be identified which can also be seen as complementary: either a more critical voice keeping distance from power, or a collaboration with political structures strengthening the religious communities’ influence within the system.

Franz Magnis-Suseno, Dialogue Ethics and Public Reasoning of Religions

Abstract The return of religion in politics is an important issue in a contemporary democracy. Franz Magnis-Suseno, a Jesuit, ethician and interfaith figure in Indonesia, provides a raft of interesting insights for interreligious dialogues in a pluralistic democracy. Through his publications, he seeks to assist Muslims and Christians to build an ethics of citizenship in a pluralistic democracy with the second Vatican theology of religions as his intellectual foundation. In this article, the author attempts to reconstruct the important points of Magnis-Suseno’s thoughts on dialogue ethics and identifies their relationships to the public reasoning of religions in a political public sphere. He comments that Magnis-Suseno demands more of religions than do Rawls and Habermas in terms of moderating their doctrinal positions vis-à-vis other religions.

The space between us: considering online media for interreligious dialogue

ABSTRACT The internet has been conceptualized as a public sphere in which constructive dialogues – such as inter-religious dialogues – can occur. Public spheres, however, require reason, reflectivity and sincerity rarely found in most web spaces. Therefore, this approach might be counterproductive. Instead, I suggest we consider online communication as a Foucauldian discourse, a site of struggle, in which norms and concepts are negotiated. This chapter considers a few theoretical frameworks that allow researchers to critically survey online inter-religious dialogue. Four case studies are then reviewed in light of these theoretical considerations. The chapter argues that online discourses need to be examined by paying attention to the technological affordances, the social and cultural context, and the linguistic strategies employed. It is suggested that, for interreligious dialogue to happen, it needs to carve out a space within this online media that is dedicated to contemplation and openness.

Interreligious dialogue groups and the mass media

ABSTRACT Interreligious dialogues have received attention since they were introduced as a security policy and social pacification measure after the attack on 9/11. This essay examines the development of interreligious dialogue in Germany as well as the influence of media discourses on interreligious dialogue and asks to what extent they affect the motives, goals and modes of communication of both Muslim and non-Muslim participants. This analysis leads to the thesis that the mass media’s frequent security-policy framing of Islam within issues of integration, violence, and threat has developed interreligious dialogue groups as a space of face-to-face coping processes with the imagined religious conflict. Muslims attend it in order to put Islam in a different and positive frame. For the Christian participants this also presents the opportunity to reach a new relevance of religion in the public secular space.

‘I Love Jesus Because Jesus Is Muslim’: Inter- and Intra-Faith Debates and Political Dynamics in Indonesia

ABSTRACT This article discusses the public reactions to a billboard with the message: ‘I love Jesus because Jesus is Moslem’. A radical Islamic group placed the billboard in the Indonesian town of Cilacap in 2018 with the goal of discouraging Muslims from attending events celebrating Christmas and New Year. We place the inter-religious debates resulting from the billboard incident within the larger context of Muslim opinions on the figure of Jesus in Islam and Christianity. We furthermore ask how the Indonesian state negotiates Muslim–Christian interreligious dialogues and how its intervention influences the opinions of individual religious and community leaders. Our main conclusion is that, in spite of the fact that deeper engagement between the two communities could yield stronger forms of cooperation or reconciliation when incidents of interreligious strife occur, all involved prefer to avoid it. Instead, they aim to maintain an equilibrium that represents the status quo. Most Muslim and Christian leaders, for various reasons, remain averse to engaging in deeper conversations, especially when it concerns the role of Jesus in their respective religions.

The configuration of “Islam” in integration policies of major German cities

The study examines the way in which “Islam” has been dealt with within local integration policies in Germany. Based on expert interviews in more than 50 large cities, it reconstructs how “Islam” and “Muslims” are “governed” in local contexts, i. e. imagined, addressed, activated and thus always specifically affected. It can be seen that in many cities formats of an interreligious “Dialogue with Muslims” have been established that focus specifically on the religious identity of subjects. These interreligious dialogues rely on the creation of intensive personal relationships in local arrangements of encounter and (re-)produce specific patterns of in- and exclusion.