Deep and universal spirituality is evident in the life and teachings of all the founders of great world faiths. Over time, however, it gets clouded under the institutional and doctrinal structure of the religion that surrounds it. This book, Interfaith Spirituality: Toward Universal Faith beyond Dogmas, by Ramesh N. Patel, stands out by emphasizing and articulating the noble and inspirational spirituality of world faiths, Eastern and Western. The faiths chosen for narration are Judaism, Christianity, Islam, Taoism, Confucianism, Buddhism and (...) Hinduism. -/- The book goes farther than bringing out the spirituality of Eastern and Western faiths. For, it offers intellectually sound thinking toward relieving the age-old tensions between faiths, such as the numinous and the mystical, monotheism and non-dualism, privileging of believers against open-ended tolerance of differences and so on. -/- A further standout feature of the book is its diving deep to pick out pearls of spiritual wisdom from the world faiths and weaving them into thoughtful necklaces which it calls thought experiments in world spirituality. To top it all is offered an optimal universal spirituality that is comprehensive in scope and universal in application. It manifests a flower with spiritual outlines in four petals of work, faith, concept and contemplation. Spiritual seekers from diverse dimensions of life will find this useful and supportive. -/- The book, Interfaith Spirituality, thus is not just innovative. It offers a message of healing and calming moderation for a world that is torn by polarizing conflicts of various sorts. (shrink)

The article O.Horkusha, L.Fylypovych «Interfaith dialogue in contemporary Ukraine: expediency and efficiency of its implementation in the conditions of War» discusses the state of interfaith communication in Ukraine, available dialogue platforms, which were created spontaneously for a long time, and now they grow up to a certain network. There are 5 types of interfaith dialogs, their effectiveness is analyzed, based on the purpose of the dialogue, topics, language, methodological approaches, criteria for the rules of conduct and subjects (...) invited to the dialogue. The recommendations on the success of the interfaith dialogue in Ukraine in the conditions of war are given. (shrink)

Christian development agencies have been the primary vehicle of choice for holistic involvement and witness. This has played straight into an Enlightenment manner of thinking that compartmentalizes values, limiting the opportunities for explaining the theological and conceptual foundations for development practice and for public witness concerning religious faith. New institutional models appropriate to witness and holistic Christian service need to be considered. An `S4' type organization, explored in practice in Indonesia in an interfaith setting, allows for a more effective (...) sharing of the gospel and robust development work. (shrink)

Este artigo assume a forma de um diálogo. Essa escolha pretende ser um prolongamento da forma como Ricœur abordava todos os problemas filosóficos. É na sua obra Le juste que encontramos aquela que é, porventura, a sua definição mais clara de diálogo, a qual designava conversa. Nesse texto, Ricœur sustenta que existem diversas normas que regem a discussão autêntica, e que incluem a necessidade de assegurar a todos a possibilidade de participar na conversa, e de providenciar razões para as teses (...) avançadas. Tais normas requerem que todos têm direito a tomar a palavra mas também assumem a necessidade de ouvir de forma respeitosa. Acima tudo, é preciso que todos “aceitem as consequências de uma decisão”. Ou seja, é preciso chegar a um compromisso. Tal conclusão aplicar-se-á de forma privilegiada ao tópico do trabalho de Ricœur que exploramos neste artigo, a saber, as suas reflexões sobre a tolerância, especialmente as reflexões sobre a intolerância e a erosão da tolerância. O nosso diálogo aborda o contexto histórico do trabalho original, sublinhando diversas referências das Escrituras àquilo que Ricœur descreve como tolerância, e que são essenciais para a sua reflexão sobre a tolerância e a sua erosão. Palavras-chave: Indignação; indiferença; intolerância; o intolerável; tolerância. (shrink)

The arrival of democracy in Ukraine in the 1990s was regarded by Christians as special opportunities in the development of spirituality. Church members, pastors, presbyters went to school and began to teach kindness, talk about God, and lay the foundations of religious ethics. All denominations participated in it. Who is more, who is less, but each did as he saw fit. The Seventh-day Adventist Church also participated in this. An extensive network of teachers, their training, and special textbooks were introduced. (...) There were sponsors who supported this ministry financially. All this was done in a semi-legal manner, based on personal contacts. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 167-189 [Access article in PDF] An Interfaith Dialogue between the Chinese Buddhist Leader Taixu and Christians Darui LongHarvard University 1 Introduction On June 21, 1938, a Buddhist monk, the Venerable Taixu (1889-1947), delivered a speech at West China Union University. The interesting title of this speech, which was delivered at the request of University President Dr. Zhang Linggao 2 and Vice President Dryden Phelps, (...) was "China needs Christianity and Europe and America need Buddhism." 3 It might seem surprising that the Venerable Taixu, a Chinese Buddhist leader, would give a speech calling for the propagation of Christianity in China. More plausible, perhaps, would have been for him to insist on the spread of his own religion. This paper will explore the background behind this apparent contradiction.Taixu was one of the most important Buddhist figures in the history of modern China. As a pained and sympathetic witness to the untold sufferings of the Chinese people, he advocated reform of Buddhism as a response to imperialist invasions and the widespread corruption that existed not only among contemporary government officials, but also among Chinese Buddhists themselves. As part of his plan, he outlined the reorganization of the Sangha 4 system in China, seeking to bring Buddhism up to date by making it scientific and socially conscious, thereby eliciting respect from intellectuals and youth alike. This worthy goal could, in his view, only be achieved if the monastic system was cleansed of commercialism and superstition. His forty-year crusade failed, however, as much because of strong resistance from Chinese Buddhists themselves as from the incessant warfare and resulting social disorder. Exhausted from his many labors, he died in 1947, by which time he had barely succeeded in winning control of the Chinese Buddhist Association.After his death, Buddhist scholars and practitioners alike began to heap praises on him for his life-long, but unsuccessful, efforts to reform and reorganize the Chinese Buddhist Sangha system. His disciples published Taixu dashi quanshu (the Complete Works of the Venerable Taixu) in 1950. These authors, owing to their close association with Taixu, recorded his activities quite uncritically. One of Taixu's followers even referred to him as the Martin Luther of modern Chinese Buddhism. 5 [End Page 167]In recent years, scholars in the People's Republic of China have published books on the development of modern Chinese Buddhism and its relationship to society. Most of them describe positively Taixu's contributions and thoughts in this area. At least six books about modern Chinese Buddhism have come out since 1989. 6 For some reason, these scholars have shown little disagreement in the way they have recorded his life and activities, his thoughts, and his role in the development of modern Chinese Buddhism. There are other aspects to the story, however, generally neglected, that deal with negative comments, criticism, and unfavorable views of his personal shortcomings.In light of the generally favorable treatment he has received, it is difficult to find records that support alternative interpretations of the Venerable Taixu's legacy. Chinese scholars have ignored the negative responses from participants at the gathering where Taixu delivered his speech. The late Professor Holmes Welch, though, has made both positive and negative comments in his book The Revival of Chinese Buddhism which was published in 1968. 7More than sixty years have elapsed since Taixu's speech. It seems unlikely that--at the time of its delivery--Taixu realized that he was calling for a kind of interfaith dialogue between Chinese Buddhism and Christianity. The term "interfaith dialogue" refers to a discussion that occurs between persons or groups belonging to different religions. In the theological climate of the 1960s and 1970s, this type of dialogue was quite frequent. Taixu, it now appears, seemed to realize the importance of adopting some elements from Christianity into Chinese Buddhism. For example, he fully intended to introduce Christian pastoral training into his program of Chinese Buddhist reform. 8 Today, we still have many questions. To what extent did Taixu succeed in his reforms? What were his most significant... (shrink)

This is extremely relevant and very important both in theoretical and practical dimensions, the problem was at the center of the discussions of the international scientific conference, which took place on May 6-7, 1996 in Lviv. The mentioned conference was one of the main events within the framework of the VI International Round Table "History of Religions in Ukraine", at its meetings 3-6, as well as on issues of outstanding dates in the history of the development of religious life in (...) Ukraine on the 8th of May: "400 "the anniversary of the Brest Union", and "400th anniversary of the birth of Peter Mohyla". (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist Women and Interfaith Work in the United StatesKate DuganWomen from a wide array of backgrounds and interest areas continue to shape the face of Buddhism in the United States—from women who encountered Buddhism during the women's movement in the 1960s to ordained women founding temples for large immigrant populations; from women carving out a space for Buddhism in colleges and universities to Buddhist women engaged in (...) class='Hi'>interfaith dialogue and working in interreligious settings. As Buddhist scholar Rita Gross notes, the experiences of women in Buddhism in the United States are wide and varied.1Increasingly, whether they are ordained Buddhist nuns or are Buddhist activists, women in the United States are engaging with questions of interfaith conversations within this multireligious nation. Around the country, Buddhist nuns dialogue with their Catholic counterparts. In local communities, Buddhist women assume leadership roles in interfaith groups. Behind prison walls, women offer Buddhist meditation instruction. Some women introduce tenets of Buddhism to their communities, while others promote justice with people from various faith traditions. On college campuses, Buddhist women work as chaplains and women Buddhologists integrate Buddhism and interfaith dialogue into their academic interests. This article aims to explore several snapshots of Buddhist women engaged in interfaith dialogue and working as Buddhists in interreligious settings; it is not intended to provide all-inclusive coverage of the many and diverse women in Buddhism in the United States engaged with an increasingly religiously diverse country.2Historical Glance: Buddhist Women and Interfaith Dialogue in the United StatesRita Gross suggests that women in the United States began practicing Buddhism in the 1960s and 1970s because "the basic teachings [of Buddhism] were gender-free and gender-neutral, and many found the practice of meditation... intensely liberating."3 Yet, the history of Buddhism is dominated by patriarchal structures and male-centered liturgical and ordination practices. As Buddhism [End Page 31] grew American roots, women found that "deeper explorations into the traditional texts revealed misogynistic passages as well as a strong overall tendency to favor men over women in matters of study and practice."4 No longer certain that Buddhism was any less fettered by patriarchy than other traditions, uneasiness bubbled within the experiences of Buddhist women.In the early 1980s, Cambridge Buddhist Association member Suzie Bowman noted the similarities among women's experiences of American Buddhism—including struggles of motherhood in a tradition that emphasizes the quiet of meditation halls and an alarming number of stories about abusive male teachers. In 1983, Bowman and the Providence Zen Center hosted a conference called "The Feminine in Buddhism"; seventy women attended. A two-day conference, with 120 participants, followed in 1984. In 1985, they hosted a three-day gathering.5These inspired budding Buddhist Sandy Boucher to take to the road to understand Buddhism in women's lives. She interviewed more than one hundred Buddhist women in their homes, workplaces, sangha. In Turning the Wheel: American Women Creating the New Buddhism, Boucher paints portraits of women in Buddhism in the United States in the mid 1980s—immigrant women from Asia who transplanted their Buddhism, white women who discovered Buddhism in tandem with feminism, women of color who encountered a white-dominated Buddhism. In these women's experiences, she suggests, is American Buddhism with "the possibility for the creation of a religion fully inclusive of women's realities."6Against this background, Rita Gross was blazing a trail for Buddhist women in interfaith dialogue. In 1980, an eager Gross attended the first International Buddhist-Christian Dialogue conference. She presented ideas that, twenty years later she says, encompassed "everything to which I have devoted my scholarly attention:... feminism, non-Christian religions, accurate information about world religions, Buddhism, Buddhism and feminism, interreligious interchange, even theology of religion."7 After this first splash, Rita Gross attended the 1984 International Buddhist-Christian Theological Encounter—the only woman in attendance.8 The organizers were eager to have more women participate; so was Gross. After that conference, she made her further involvement contingent upon more women's involvement. Because of this insistence, members did, and continue to, work toward equal gender representation.9 In 1992, Gross explained, from a personal perspective, the potential... (shrink)

The science‐and‐religion dialogue has so often assumed that the key issues for discussion are those that have arisen within the Western Christian religious and intellectual tradition that little interest has been devoted to the possible insights that the presence of non‐Christian voices in the dialogue might bring. In the following I explore the benefits of a truly multireligious dialogue on science and religion and offer a model for integrating various religious perspectives into the science‐and‐religion dialogue. Of course, taking the multifaith (...) perspectives of the religions seriously also means making a dialogue between religions a component of the science‐and‐religion dialogue, and I discuss how such a dialogue might unfold along with key ideas that might emerge in ever more interesting ways once the dialogue begins. (shrink)

The main thesis of this essay is that the inter-religious dialogue gives us some unique mechanisms for protecting and implementing human rights. This alternative way of implementation of the basic provisions of the international human rights law includes several practices. Among them there are organizing demonstrations, infor- mational campaigns, lobby campaigns for the ratification of certain legal means, monitoring, educational programs, declarations etc. These activities define the inter-religious dialogue movement as a civil society phenom- enon that acts both at the (...) level of international and local NGOs on the one hand, and at the level of the high religious authorities on the other. In this regard, in order to illustrate the inter-religious potential for accomplishing the protection and the implementation of the interna- tional standards, the analysis encompasses the relations between different religious systems as well as between the religious bodies and the state itself. (shrink)

1 Buddhist-Christian Dialogue: Its Significance and Future Task1 The contemporary world is rapidly shrinking due to the remarkable advancement of science ...

The concept of interfaith dialogue is extremely significant in today‟s world. It is not a new concept. It has a historical and pragmatic significance. Religious extremism is a new threat to the world. Unfortunately, no one in this world is free from the threat of religious extremism and violence. This article adopts a qualitative approach and data are collected from both primary and secondary sources. This paper explores the role of interfaith dialogue to check religious extremism by taking (...) interviews of seven respondents. It also argues that interfaith dialogue is very effective to check religious extremism along with the challenges of conducting an effective dialogue. These challenges may include the lack of proper knowledge of interfaith dialogue, prejudice of stereotypes religious ideas, misinterpretations and political misuse of religions, some common obstacles of conducting an interfaith dialogue. Last of all, the article also shows how the situation of Bangladesh can be improved through interfaith dialogue where there exists a combined effort from both common people and the government to check religious fanaticism and extremism. Philosophy and Progress, Vol#61-62; No#1-2; Jan-Dec 2017 P 93-108. (shrink)

In this book, David Burrell, one of the foremost philosophical theologians in the English-speaking world, presents the best of his work on creation and human freedom. A collection of writings by one of the foremost philosophers of religion in the English-speaking world. Brings together in one volume the best of David Burrell’s work on creation and human freedom from the last twenty years. Dismantles the ‘libertarian’ approach to freedom underlying Western political and economic systems. Engages with Islam, Judaism and Christianity, (...) and with modern and pre-modern systems of thought. The author is noted for his rigorous approach, his wry humor, his intellectual subtlety and his generous spirit. (shrink)

The body of the deceased is not an object but still a person. It deserves to be treated respectfully, and often this respect is expressed through religious rites. However, problems arise when the family of the deceased follow different faiths and disagree over the burial rite. Such a scenario is examined in this study where the immediate family of the deceased professed different faiths and could not agree on the burial rites to be performed. This research is intended to examine (...) the issue of burial rights as a reason for interfaith conflict. Who has the right to prepare the body of the deceased for the burial? Which rites should be followed? Using the theological and legal approaches, we found that the conflict was caused by (1) belief in an afterlife and (2) law, culture and religion give the right to decide the burial or disposal of the body to living parties. The legitimate way to determine how to treat the body of the deceased and according to which religious rite the burial is to be performed is by confirming the religious identity of the deceased as stated in the legal document. In other words, the burial rites to be followed by the family of the deceased depend on the proven religious identity of the deceased, whether Christian or Muslim. Contribution: This article attempts to justify the right of the deceased to be buried according to their personal faith, which may not be identical with the faith practised and professed by their family. In cases of religious conversion, both parties claim their right to bury the deceased according to their own religious rites, and it is often difficult for both sides to reach an agreement. Nevertheless, this conflict can be resolved peacefully if the rights of the deceased are respected by the bereaved. (shrink)

Hall, Gerard V The term interfaith dialogue may be relatively new and, in the minds of some, not the best term to describe the positive interaction between people of various religious, spiritual and cultural traditions. However, rather than get ourselves hijacked over the best choice of words, we need to acknowledge some fundamental realities. The first is that cultures, societies and religions have evolved in relationship with - and, too often, conflict between - one another. The second is that, (...) even in the darkest moments of religious and cultural conflict, there are outstanding examples of individuals who stood against the tide of hatred, division and intolerance. Throughout history, there are also examples of entire multi-religious societies living in relative harmony and peace, sometimes for centuries. At some level, interfaith dialogue has always been with us - even if it was sometimes looked upon with suspicion. (shrink)

Proclaiming the gospel (Christian witnessing) in an interfaith environment is an increasingly critical concern for Christians in today’s globalised society. This article intends to explore a missiological and ecumenical approach to address the challenge of sharing the message of Christ in multi-religious contexts. Drawing on missiological and ecumenical perspectives, the article makes suggestions on how Christians can engage with members of other religions through respectful and authentic dialogue. Such an approach involves recognising the values and beliefs of other religions. (...) The words Christian witnessing, mission and evangelism were used interchangeably in the article in reference to proclaiming the gospel. Contribution: The article concludes that a missiological and ecumenical approach is vital for the effective proclamation of the gospel in an interfaith environment, creating opportunities for meaningful dialogue and fostering spiritual growth in both the Christian and non-Christian communities. It also makes a case for the integration of interfaith dialogue and encounters in the theological and ministerial formation curriculum for pastors and church workers. (shrink)

ABSTRACT This article investigates the ways in which the Western theoretical construct of the feminist utopia has been rearticulated within the field of colonial and postcolonial studies. Particularly, it contends that Rokeya Hossain’s literary works innovatively use the framework of the feminist utopia to reimagine a decolonized nation premised on the ideals of gender equity and religious harmony. Using the scholarship of Barnita Bagchi, Sreejata Paul, Sandeep Banerjee, and Ralph Pordzik, among others, as a springboard, this article situates two of (...) Hossain’s literary works—Sultana’s Dream and Padmarag —firmly at the intersections of feminist utopianism and postcolonial studies. By analyzing textual evidence and incorporating historical research on the Indigo Rebellion and the nationalist struggle for independence, the article also establishes ways in which Hossain reconfigures the discourse of nationalism by positioning the subjectivities of colonized women front and center. (shrink)

For Levinas dialogue occurs when one is open to and receptive of the Other. He cautions, however, that although dialogue impedes violence, it should not be pursued unilaterally or vigorously, because this can also lead to violence. The abolition of violence, which is the goal at which dialogue aims, can instead turn violent in the face of unrestrained persuasive discourse. Vigilance and caution must be maintained if dialogue is not to lapse into hostility and aggression. It is important to respect (...) differences and acknowledge insoluble problems in order to avoid animosity. Without recognition and respect, dialogue can become adversarial and antagonistic. (shrink)

A Common Word Between Us and You is an open letter, dated 13 October 2007, from leaders of the Islamic religion to those of the Christian religion. It calls for peace between Muslims and Christians and seeks common ground and understanding between both religions. This volume examines the document from a number of perspectives. Exploring the events that led to ACW, it provides an overview of responses to the document and its use of scripture. It also relates the reception of (...) ACW to several specific and contrasting contexts, and recommends new avenues for ACW-inspired discussion. Advancing debate and dialogue between Jews, Muslims and Christians, this volume promotes a distinctive methodology for inter-religious studies, and serves as an invaluable resource for students and scholars of theology and religious studies. (shrink)

Recent immigrants and refugees are the growing edge both of religious diversity and of working poverty in the United States. In light of this phenomenon and the rise of the "religion of neoliberalism," it is time for intentionally interfaith programs to include class analysis and theological reflection on class in their work. Drawing on examples from fieldwork, this article contends that inter-faith dialogue and interfaith organizing models should learn from each other to prioritize the leadership and issues of (...) religiously diverse low-wage workers and develop theologically rich foundations for this work. The article closes by offering one such Christian resource: an empire-critical read of Galatians 2 that calls us to unite across abiding doctrinal difference by "remembering the poor.". (shrink)

McInerney, Patrick Review of: World Christianity encounters world religions: A summa of interfaith dialogue, by Edmund Kee-Fook Chia, pp. 272, US$29.95.

In conversation with the ethical-theological-philosophical role of love in the Abrahamic traditions and U.S. immigration, personal testimonies of refugee families seeking asylum join the witness of the interfaith community of greater San Antonio to explain the gift received when love of God is expressed as radical hospitality.

In the late Middle Ages and especially in the ss. xiv and xv, we see a proliferation of interfaith disputes between Christians, Muslims and Jews, that although somewhat reissue previous practices have, for quantity, quality theoretical and practical consequences, a historical novelty. Can be classified as 1. preaching, 2. education and 3. dispute. Ramon Llull can be considered a pioneer of interreligious dialogue between Western monotheisms, in the sense of having proposed a new approach to the controversies that had (...) centuries of experience when he wrote. While all his work, in a sense, it contributes to the idea of basing the rationality of Christian belief several works specifically devoted to interreligious dialogue, including Book of the Gentile and the Three Wise Men posed —fictional— as the reason and purpose of their efforts. An important reason to be interested in thinking luliano is that, in some respects, the problems involved in the dialogue are repeated throughout the centuries until today. There are three aspects of his thought that are interesting for their originality and the ability to compare and draw analogies and differences with the current project: 1.Integrate the debate in the context of rationality, but in a broader way than syllogistic correction or that the question of the truth or falsity of assertions isolated. 2.Find a specific objective, clear and can be shared by the partners. 3.Give agnosticism own space. (shrink)