Since the mid-1990s, interreligious education has become an integral component of the religious education debate. Regardless of the affective level that interreligious education seeks to provide, the desired changes in attitude and prejudice require one to take into account a diversity of research on attitude and prejudice. Accordingly, the goal of the present article is to encourage the adoption of psychological theories of prejudice with a view to the prospects they offer to interreligious education. However, because the (...) field of psychological prejudice research is complex, we will only be discussing those theories that, firstly, reflect the present state of prejudice psychology and, secondly, are of particular relevance to interreligious education; these are cognitive theories, the social identity theory, and social learning theory. Emanating from this review, the article will go on to reflect different strategies of attitude change for interreligious learning. (shrink)

This volume argues that Wittgenstein’s philosophy of religion and his thought in general continue to be highly relevant for present and future research on interreligious relations.

Philosophical hermeneutics provides a model of interreligious dialogue that acknowledges the interpretive variability of truth claims while maintaining their relation to a preinterpretive reality. The dialectic and tensive structure of philosophical hermeneutics directly parallels the tension between the diversity of belief and the ultimacy of the sacred. By placing philosophers like Gadamer, Ricoeur, Peirce, and Whitehead in conversation, J. R. Hustwit describes religious truth claims as coconstituted by the planes of linguistic convention and uninterpreted otherness. Only when we recognize (...) that religious claims emerge from a dalliance back and forth across the limits of the understanding can we appreciate the engagement between religions. In terms of dialogue, this approach treats religious truth claims as tentative hypotheses, but hypotheses that are frequently commensurable and rationally contestable. Interreligious dialogue goes beyond facilitating bonhomie or negotiating tolerance; dialogue can and should be a disciplined space for rationally adjudicating claims about what lies beyond the limits of human understanding. (shrink)

The authors aim in this article to show why it is extremely difficult to expect representatives of missionary religions to engage in productive interreligious dialogue. The article demonstrates how the imperative to convert, which is rooted in a sense of epistemic authority that one holds the best version of truth, precludes interreligious dialogue among religionists. The authors note, on the one hand, that the primary condition for any dialogue is that each of those involved come to the dialogue (...) intellectually humble. On the other hand, the authors note that for missionary religionists to embrace intellectual humility requires a fundamental rethink of their claims of epistemological certainty and final epistemic authority. This implies abandoning the missionary mandate and witnessing built on a sense of intellectual certainty and pride. The authors therefore argue that intellectual humility is a necessary condition for productive interreligious dialogue. Because representatives of missionary religions claim certainty about the knowledge they espouse, what is paraded as interreligious dialogue is largely a myth. It will remain a mere concept that yields little to no tangible result unless these representatives embrace intellectual humility, which is more achievable within a secularist framework.Contribution: This research contributes to the seemingly easy but difficult discourse and practice about interreligious dialogue. It brings to the limelight a more appropriate conception of dialogue in the context of interreligious dialogue, and explains how side-lining that conception empties the predominant practice of interreligous dialogue. This contribution is useful to HTS, which focuses on theological and religious studies, as well as critical study of religions. (shrink)

This letter to the editor deals with the challenges of interreligious dialogue and the liminal position of those who engage in dialogue within their own religious communities and of course, by the perceived 'Other'. Further, this letter looks forward to building a new community of men in decades to come through the author's study of the (Irish) Christian Brothers. It remains a misfortune that typos have been introduced in this letter and 'Lamentations and the Tears of the World' by (...) Kathleen O'Connor, had not been italicised. Even 'Lamentations' should have been italicised. Further the last two points of this letter refer to the Christian Brothers in the early 1990s at Calcutta/Kolkata. It is a pity that we do not have any fuller chronicle of the Brothers mentioned in this letter and their contributions to the making of Calcutta's intellectual woof, thus risks being erased from our collective memory. The letter quotes the senior-most Christian Brother in India today, Br. Maurice Baptists Finn cfc. "Agamben's book Karman?' should have had "Karman" italicised as also the names of other books given in the letter. Sadly, nobody bothered to proof-read this Archdiocesan mouthpiece. (shrink)

Interreligious Philosophical Dialogues provides a unique approach to the philosophy of religion, embracing a range of religious faiths and spiritualities. Each of these three volumes brings together five leading scholars and philosophers of religion, who engage in friendly but rigorous cross-cultural philosophical dialogue. Each participant in the dialogue, as a member of a particular faith tradition, is invited to explore and explain their core religious commitments, and how these commitments figure in their lived experience and in their relations to (...) other religions and communities. This set of volumes uncovers the rich and diverse cognitive and experiential dimensions of religious belief and practice, pushing the field of philosophy of religion in bold new directions. (shrink)

Resumen Este escrito es fruto de una investigación documental y bibliográfica realizada en el Archivo General del Consejo Episcopal Latinoamericano. Busca presentar una síntesis del impulso que ha realizado el CELAM en orden al diálogo interreligioso. Este no ha sido un camino fácil y aún hay mucho por hacer. No obstante, en el ámbito de la Iglesia Católica, el CELAM ha sido un permanente animador de las orientaciones de los obispos en esta temática, plasmadas en el Concilio Vaticano II y (...) las Conferencias Generales del Episcopado Latinoamericano.This paper is the product of documentary and bibliographic research in the General Archives of the Latin American Bishops’ Council and it endeavors to provide a synthesis of the efforts that CELAM has made in regard to interreligious dialogue. This has not been an easy path to follow and there is still much more yet to be done. However, in the context of the Catholic Church, CELAM has been a persistent dynamic force, encouraging bishops on this topic, according to the guidelines found in the documents of Vatican II and the General Conferences of Latin American Bishops. (shrink)

What are the preconditions of interreligious dialogue? How do philosophical reflections help today a religiously plural society to live in harmony, peace and sustainable development? In this paper I deal with these questions in the light of Swami Vivekananda’s concept of Universal Religion and try to search for a philosophical model of interreligious dialogue. Vivekananda propounds that we are to go beyond tolerance, and accept other religions as good as our own. Vivekananda’s interpretation has also the implication of (...) transcending various commonly known worldviews in the context of religion and culture. It strengthens the application of the principle of “live and let live.” This model of understanding does not regard the existence of other religions as a hindrance to worldly progress and peace. This attitude is rather guided by a practical plan which does not allow for questioning the encountering of religion. It does not destroy the individuality of any man in religion and at the same time shows him a point of union with all others. Our analysis will develop the significance and relevance of this view. (shrink)

This paper articulates a developmental model for how individuals relate to religious difference. We begin by reviewing scholarly work on multicultural competencies and initial research on religious diversity. To provide a framework for our model, we explore the Developmental Model of Intercultural Sensitivity and its relationship to research within the psychology of religion. The review closes by examining and critiquing a preliminary model of interreligious sensitivity. From this multi-faceted review, we propose a developmental model of interreligious competence and (...) suggest key psychological capacities that undergird the model. Two case studies ground the theory before we explore future directions for research. Throughout, we consider the philosophical issues of alterity that shape encounters with religious diversity. By developing this model of interreligious competence, this article aims to provide a framework to help psychologists and other human service professionals become more effective in their interactions across religious difference. (shrink)

This essay is an interreligious study of spirituality of work. It considers the normative/doctrinal teachings on work in Bhagavadgita and Catholic Social Teaching. It will begin by exploring a Hindu spirituality of work based on Bhagavadgita. The paper will analyze salient ideas and relevant passages in the text that tackle the religio-spiritual significance of our daily engagement in the world through paid work from a Hindu perspective. A discussion on major themes in Catholic Social Teaching that resonate with Bhagavadgita’s (...) tenets on spirituality of work will follow. These themes will serve as analytical elements that will frame an interreligious spirituality of work from the two points of view. This study will demonstrate that, as far as spirituality of work is concerned, there is more convergence than divergence between Catholicism and Hinduism. Spirituality of work can be a unifying force, a locus for cross-cultural dialogue, and a bridge between different beliefs in the workplace. (shrink)

This essay touches on the relationship between the Carthusian Guigo II and the Yoga Sutras. Further, it makes a case for centering our lives around silence and contemplation. Finally the author warns of an inadvertent mistake by Karl Rahner.

Strengthening Muslim-Christian relations is very important for a nation such as Indonesia that has plurality in terms of tribes, ethnicity and religion. This study aims to analyse the role of Muslim women who live in a pluralistic socio-religious situation. This is a qualitative research that uses purposive sampling to determine the informants. The approach used by the Discovering Cultural Themes model is to understand the symptoms of the many themes, cultures, values and cultural symbols. Data analysis was conducted by using (...) software for qualitative research, which is needed in managing data found from the field, in this case, nVivo Basic 12.00 for Windows. The results show that Muslim women translate justice, empathy and rationality in religion by building relationships with other religions. This attitude is part of Islamic teachings that contain moderate, accommodating and tolerant aspects. In addition, culture has encouraged women to blend in and form egalitarian equality in the social and cultural realm. The culture of generosity and mutual help has become a tradition both in religious and customary activities. CONTRIBUTION: This article provides an insight into the contribution of Muslim women in strengthening Muslim-Christian relations. This agenda is very important because Islam and Christianity have the largest adherents in Indonesia. This contribution is very important and crucial in the midst of radicalism issues in Indonesia lately. (shrink)

In today's globalized world, we need to communicate values clearly and constructively across cultures and religions to avoid misunderstanding and conflict and to find shared solutions to the issues affecting human communities across the world. This communication is not easy to implement and requires a considerable amount of commitment and empathy. To be effective, intercultural and interreligious dialogues on ethics demand, first of all, an accommodation of different epistemologies coupled with a sincere respect for their richness and internal coherence. (...) Furthermore, our values are so closely rooted in our identity that expressing them becomes a cultural act—even an act of faith in the case of interreligious dialogue. In this paper, I argue that we need to reiterate or embrace this act of faith in the other's values if we are to properly understand them. How is this possible? The answer calls for a theoretical discussion of the hermeneutics of interreligious dialogue. When applied to intercultural and interreligious dialogues, I contend that the theory of hermeneutics needs a specific epistemological dimension—namely that of "appropriation"—that entails that we borrow the other's epistemological outlook, adopt the other's ad hoc modes of communication or transmission of values, and integrate the other's values into the constellation of our sources of meaning. (shrink)

Historically, Yogyakarta had enjoyed the reputation of being a bastion of interreligious tolerance in Indonesia. Still, a growing spate of events that were manifestations of religious intolerance calls for a rethinking of that narrative. This paper examines public space civility, peace spirituality, and interreligious engagement in Yogyakarta. Through a quantitative survey approach, it is found that there is a statistically significant positive relationship between positive public space civility and peace spirituality. Apart from the positive correlations of public behaviour (...) and peace spirituality, there is also a theory-practice gap, in that most measures seemed to make the Muslim and Christian participants alike appear very insecure. The current study extends earlier research and underlines how grassroots interreligious engagement can stand in front in peace-making, enhancing spirituality, and religious tolerance. (shrink)

This article emphasizes the need for silence to become transformed from the death oriented Dasein of Heidegger to the life oriented Dasein of Karl Rahner. In between this article makes a case for Shakta worship to be taken as the loci for Hindu-Christian interreligious dialogue.

This book is the first greater attempt to construct a dialogical theology from a Jewish point of view. It contributes to an emerging new theology that promotes the interrelatedness of religions in which encounter, openness, and permanent learning are central. Meir analyses and critically discusses the writings of great contemporary Jewish dialogical thinkers and argues that the values of interreligious theology are moored in their thoughts.

In this essay, I draw out some implications of a position called “Wittgensteinian Quasi-Fideism” for the theory and practice of interreligious communication. After setting out the main tenets of that position, I articulate what its theoretical and practical implications in this area would be if it were true. I thereby sketch a new, Wittgensteinian model of interreligious communication, concluding with a number of suggestions as to some points of focus for further work in this area.

Interreligious dialogue does not take place in a vacuum, nor is it a matter of casual conversation. Dialogue is a contested phenomenon, advocated and embraced on one hand, eschewed and discarded on the other. By way of an exploration of the fact of plurality, the notions of modernism and postmodernism, and a brief discussion of select pertinent issues (unity, truth, and the very idea of theology), the paradigmatic context of pluralism will be critically discussed. Contemporary engagement in interreligious (...) dialogue and interfaith relations requires to be underpinned by a carefully thought-out conceptualising of the context in which it can authentically occur. This paper seeks to contribute to the understanding of the context of and for interreligious dialogue. (shrink)

The paper develops a perspective on religion that is inspired by William James’ concept of religious experience and by the philosophy of language of the later Ludwig Wittgenstein. It proceeds by naming basic steps leading to the proposed conception and by showing that none of them must be a hindrance for a substantial understanding of religion. Among the steps discussed are the acceptance of non-theistic religions, an existential version of functionalism, and the acceptance of the possibility of non-literal truths about (...) the human condition. Furthermore, it proposes a way to interpret the expression ‘the sacred’ in the given framework. Finally it points out two contradictory necessities that make interreligious dialogue difficult: In the beginning one has to use an abstract vocabulary in order not to exclude any positions, but on the other hand one has to avoid robbing the participants of the means for articulating their specific religious views. (shrink)

This letter is in response to Pope Francis's exhortation to Catholics globally to align themselves to Vatican II's underatanding of humanity as one --- not as merely a division between the baptised and the non-baptised. This letter speaks of historical wrongs which need to be forgiven. And then goes on to rethink Karl Rahner's idea of the 'anonymous Christian' to that of a crypto-Catholic/crypto Hindu in the send that Acharya Gaudapada is thought to be a crypto-Buddhist to date. This in (...) spite of the fact that by no imagination possible is the Acharya a Buddhist of any denomination. Nor is his commentary on the Mandukya Upanishad Buddhist in any manner. Certainly the Upanishad in question is not a Buddhist work. Therefore this letter is important since it raises questions about accepted categories of set thought within Western Christian studies and even within Western Hindu polemics. There are as usual, typos in the letter which has now become habitual with this publication. They were originally not there in the typed WORD file. Even conventions like italicisations of the names of texts are being not followed by whoever reads the proofs. (shrink)

Religious exclusivism is the biggest threat for multi-religious society at the same time, ambivalent thoughts among religion in religious pluralism due to religious diversity often yields religious violence. In both of the extreme, (religious exclusivism and religious pluralism) there is the possibility of religious violence, i.e., religious riots, terrorism, mob lynching, and communalism. The objective of this paper is to discuss the significance of interreligious dialogue (IRD), its basic principle, how IRD will help us for addressing the problems of (...) humanity (i.e., Religious diversity and contradictory thoughts in major religions, Religious Dogma, superstition, and terrorism). If there is any biggest challenge for religion in the 21st century, is this one that how religion can deal with these problems and became a good tool for establishing peace and prosperity in the region. (shrink)

Purpose: The study aimed to examine the relevance of interreligious dialogue amidst multiplicity in the society Methodology: The study applied desktop review methodology to gather relevant literature. Findings: We are living in pluralist world, confronted with a supermarket of ideologies and religions. The variety of ideologies particularly religious ideologies and beliefs poses problems when any one of them is regarded as the supreme and absolute truth and the rest of them are considered to be of no use. In the (...) past centuries religious exclusiveness cause enough suffering locally, but today clashes between religious have global repercussions. Today, when the world has attained a great technological progress and scientific achievements, it is disconcerting to say that the people are making disputes in the name of religion. Thousands of people are killed and nations have been divided. In this era of confusion and distressed life, where we grow more afraid than the previous day, afraid of our neighbors, or folks, our society and other’s beliefs. To protect the humanity form this appalling condition the only solution would be interreligious dialogue which is mandatory if not dynamic for everyone to have the understanding of different religions. Recommendations: this study believe that education is the most important thing for smooth education dialogue process. 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. (shrink)

Culture affects how we interpret our experiences and the way we construct our world. It also affects our ability to communicate with one another. The late Romanian philosopher Lucian Blaga developed a systematic philosophy of culture that explores and explains how culture challenges and at the same time facilitates interideological communication. This article introduces and explains these aspects of Blaga's philosophy and then applies them to the issue of interreligious dialogue. It concludes that Blaga's philosophy of culture promotes a (...) high regard for culture and cultural distinctness and at the same time vindicates, enables, and promotes efforts at interreligious understanding. (shrink)

Spiritual energy and power can be purposefully used to create structures and conditions that allow religious communities to co-exist. In the context of South Asia and particularly of India, can the very presence of Christians become a gift to the community? A useful pointer could be revisiting the concept of Jubilee Year as described in Leviticus, Isaiah and Luke that portrays the message of atonement, restoration, hospitality and renewal of the divine covenant - all of which are essential for inter-religious (...) dialogue. The following paper seeks possible answers by addressing the concerns of the Christian layman and building up a framework for inter-religious dialogue, with a focus on being faithful to the Christian Gospel. The aim is to create conditions in which different accounts of the world of human experience can flourish together. (shrink)

The touristic place provides discourses that are worth examining as to which how the management of the site, its internal contestation and development, as well as experiences of its visitors. Examining a heritage of the ancient Majapahit kingdom in Java, this article discusses the assemblage of tourism and religious sites and the extent the site serves as a reservoir for interreligious dialog in contemporary Indonesia. It tries to point out how interreligious dialogue is at work in this site (...) and how surrounding communities participate and respond to the perseverance of the site. Finally, accentuating Swidler’s theory of dialogues, this paper looks at the practice of interreligious dialogue at a touristic site and how religious harmony is negotiated by Buddhist and Muslim through the site and the construction of “the other” by both religious communities. (shrink)

Beyond Agreement addresses the thorny question of how to make interreligious dialogue productive when the religious differences are so large that finding common ground seems unlikely. The book offers a way to think about interreligious dialogue that allows people to stay committed to their own truth as they have come to know it while being open to learning from other religions.

The paper examines the Dialogue De pace fidei written by Nicolaus Cusanus in 1453 to settle disputes arising from events that triggered religious unrest, such as the fall of Constantinople in May 1453, the invasion and massacre of the Turks led by Sultan Mehmed II and the defeat of the Christians. Following the disintegration of medieval Christianity, Cusanus, instead of promoting a crusade, as Cardinal Bessarione did, proposed a more suitable way to make the major exponents of different religions interact (...) in a fruitful dialogue, hoping for the peace of a single universal faith. The arguments through which Cusanus claimed the concept of a concordance and pacification of the faith reveal the originality and topicality of the message communicated by the humanist, founded on the doctrine of peace in the faith, overcoming inter-confessional barriers and religious divergences.The author contrasts the divergences, massacres and wars with a doctrinal comparison among different religions through dialogue. The paper invites reflection upon the religious struggles that still spread discord in the world. (shrink)

The global community is currently being confronted with an increasing urgent demand for dialogue among cultures and religions. The question arises with regards to efficient concepts or tools which will help to shape the encounter of the different religions and cultures of the world with one another. Indicative here is the cognition that hospitality has to do with a factor which is proven in almost all religions and cultures of the world. Hospitality is primarily an existential encounter and as such (...) it brings also the experience of difference in socio-religious traditions and in intercultural relations. Gegenwärtig wird in der Weltöffentlichkeit mit zunehmender Dringlichkeit die Forderung nach einem Dialog der Kulturen und der Religionen erhoben. Vor diesem Hintergrund stellt sich die Frage nach tragfähigen Konzepten, welche die Begegnung der Religionen und Kulturen der Welt gestalten helfen. Wegweisend hierfür ist die Erkenntnis, dass es sich bei der Gastfreundschaft um eine Gegebenheit handelt, welche in nahezu allen Religionen und Kulturen der Welt belegt ist. Gastfreundschaft ist zuallererst existentielle Begegnung und bringt als solche auch die Erfahrung der Differenz in die sozio-religiösen Traditionen und in die interkulturellen Beziehungen. (shrink)

_Antisemitism, Islamophobia, and Interreligious Hermeneutics: Ways of Seeing the Religious Other_ examines the hermeneutics of interreligious encounter, investigating the implicit judgments of Judaism and Islam that often arise in contexts of conflict.

Interreligious dialogue is a constant on the agendas of the meetings of the organizations around the world, either religious or secular structures. Although in the past there were situations where its role and importance were contested bringing as arguments doctrinal or other reasons, interreligious dialogue is possible because, in essence, any dialogue involves people, so it is a human act. Man is fulfilled through dialogue, knowing better both himself and those around him. In interreligious dialogue, the need (...) and importance of discussions on human rights are related to the fact that people live in a multi-religious world in which representatives of different spiritual traditions live together in the same territories. Anthropological issues are often addressed to solve current issues, having in center the importance of establishing peace on earth and respecting globally the equality between people. Hence, they seek practical and concrete solutions to solve social, economic and even political matters that are troubling the today world more than ever. Finally, questions about the man and the rights he has are of great interest nowadays, regardless of religious tradition to which he belongs. (shrink)

The paper attempts at analyzing the bases of interreligious dialogue in the West, as well as the forms of its successful or failed implementation in Romania. The author reviews the causes of the Western recent preoccupation towards the Oriental (especially Indian) religions. Then, he approaches the question of interreligious dialogue from the Romanian perspective, looking for the specific elements that transforms the framework. Thus, he firstly analyzes the failed forms of the interreligious dialogue (that are the stereotypical (...) discourse, the missionary and the proselytism), paying a special attention to the case study of MISA. Finally, he interprets Mircea Eliade’s writings on India as a successful and fruitful dialogue between two cultures and two religions. (shrink)

This paper presents and examines the interreligious philosopher-theologian Raimon Panikkar’s proposal of ‘Cosmic Confidence’ in interreligious spirituality and another dialogue theologian Paul Knitter’s critique on it. Their conversation is to be situated in a wider issue of the relation between pluralism and justice. The paper proceeds in three parts. The first part summarily presents the context and direction of Panikkar’s pluralistic vision, particularly with a focus on his central insight of cosmic confidence. The second part indicates a challenge (...) to Panikkar’s cosmic confidence in terms of a preferential option for the poor – a spirit, of course, of liberation theology, but also that gets reflected in the challenge thrown by Knitter. And the final part deals with some implications of their mutual dialogue for the issue of pluralism, justice and reconciliation. (shrink)