Auswahl der wissenschaftlichen Literatur zum Thema „Christian Islamic dialogue“
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Zeitschriftenartikel zum Thema "Christian Islamic dialogue"
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Ullah, Naqeeb, und Sajjad Ahmed. „منهج الجدل عند الشيخ أحمد ديدات في مؤلفاته“. Journal of Islamic and Religious Studies 6, Nr. 1 (05.06.2021): 29–50. http://dx.doi.org/10.36476/jirs.6:1.06.2021.02.
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Sheikh Aḥmad Dīdāt, the awardee of King Faisal award in 1986, was a enthusiastic, self-educated Muslim preacher from South Africa, most prominent for engaging Christian missionaries in open debates. Although he was famous for his sharp and impassioned debating style, he also published more than 20 books and wrote numerous articles and pamphlets, many of them were translated into different languages. He settled a specific discourse on the nature of relations between Muslims and followers of other religions through dialogues, public debates and written literature. This research aims to identify Dīdāt’s approaches in his literature, the impact of his methodolgy on Islamic-Christian dialogue, the methods used by him in this regard and the guidelines from his approches to improve Islamic-Christian dialogue in future. The study concludes that dialogue is one of the basic means to achieve peace and peaceful coexistence in the modern era. Moreover, Dīdāt adheres to the original and authentic sources of the Christians, and promotes the calm dialogue based on the principles of sober scientific research, in order to achieve security and peaceful coexistence. The researchers recommend establishment of an active international Islamic body for dialogue, far from political influences and directives, to prepare scientific and intellectual cadres of Muslim interlocutors at all levels.
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Gokaru, Shuaibu Umar, Mohd Roslan Mohd Nor, Ahmad Faisal Abdul hamid und Youcef Bensaleh. „Muslim-Christian Dialogue from the Nigerian and Pakistani Perspective: A Theological Discussion“. UMRAN - International Journal of Islamic and Civilizational Studies 11, Nr. 2 (30.06.2024): 75–87. http://dx.doi.org/10.11113/umran2024.11n2.698.
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Muslim-Christian dialogue is one of the most common dialogues around the globe. Even though the interreligious dialogue is accepted in Muslim countries, the discussions in Nigeria and Pakistan are facing challenges. This paper, therefore, intends to examine the Nigerian and Pakistani perspectives on Muslim-Christian dialogue to analyse its legality or otherwise from the main sources of the two religions. This is qualitative research comprising the historical and contextual approach of the Qur’ān, Hadith, and the Bible as well as views of Islamic scholars and Christian clergies. The findings reveal that Islam and Christianity not only acknowledge dialogue between Muslims and Christians but encourage it among other religions for the establishment of peaceful coexistence and sustainable development of a community. This paper, therefore, recommends that Nigerian and Pakistani Muslim scholars should give extra energy to enlighten Muslims to understand that interreligious dialogue does not in any way mean to unify Islam with Christianity.
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Kisovskaya, N. „Christian-Islamic Dialogue in Western Europe“. World Economy and International Relations, Nr. 7 (2010): 55–64. http://dx.doi.org/10.20542/0131-2227-2010-7-55-64.
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The meaning of an inter-religious dialogue has increased in the context of globalization, which has put different ethnicities and religions face-to-face within the fledging "planetary community". Furthermore, it encouraged a remarkably emerging role of religion, in particular in politics. The dialogue became of key importance in Western Europe due to the Muslims turning into the largest diaspora of the region, and Islam – into the second religion after Christianity. The author dedicated this work to investigation of this dialogue's aspects, since the unceasing growth of the Muslim migration and terroristic threats cause the expansion of islamophobia and ethnic tension that have become a destabilizing factor in the region.
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العجمي, نورة محمد. „Christian-Islamic dialogue and Orientalism problem“. Journal of Islamic Sciences 6, Nr. 4 (29.09.2023): 25–39. http://dx.doi.org/10.26389/ajsrp.j050623.
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تهدف هذه الدراسة إلى التعرف على التطور التاريخ للحوار المسيحي الإسلامي وإشكالية الاستشراق وعلاقتها بالمسيحية والتبشير وأيضًا التعرف على العلاقة بين الاستشراق والدعوة للحوار المسيحي الإسلامي، واعتمدت الدراسة على المنهج الوصفي، وأيضًا المنهج المقارن؛ لتحديد الأفكار السياسية والدينية والاجتماعية لكلا الطرفين الإسلامي والمسيحي في الحوار. وتتألف الدراسة من أربعة مباحث؛ تناول المبحث الأول "التطور التاريخي لظاهرة الحوار الإسلامي المسيحي" من مطلبين ناقش فيها الباحث القطيعة في الحوار وظهور إرهاصاته، والانطلاقة الفعلية للحوار الإسلامي المسيحي واستمراريته، وفي المبحث الثاني "الاستشراق وتاريخ نشأته" ناقش فيه الباحث أربعة مطالب، وهي تعريف الاستشراق وتاريخ نشأته ودوافعه وغايته ونشاطاته ورغبته في استيعاب الإسلام وتحجيم دعوته، وذلك لا تساع دائرة الاستشراق وقدمها وتنوع أهدافها، وفي المبحث الثالث "خصائص الحوار الإسلامي المسيحي وضوابطه" ناقش الباحث من خلال مطلبين، الخصائص السياسية للحوار الإسلامي المسيحي، وضوابط الحوار الإسلامي المسيحي، وفي المبحث الرابع "الدوافع السياسية للحوار المسيحي الإسلامي ومعوقاته" ناقش الباحث من خلال مطلبين الدوافع السياسية للحوار الإسلامي المسيحي، والمعوقات السياسية للحوار الإسلامي المسيحي. وتوصلت الدراسة إلى نتائج هامة من أبزرها أن الاستشراق تيار فكري يتجه صوب الشرق لدراسة حضارته وأديانه وثقافته ولغته وآدابه من خلال أفكار اتسم معظمها بالتعصب والرغبة في خدمة الاستعمار وتنصير المسلمين وجعلهم مسخًا للثقافة الغربية وذلك ببث الدُّونية فيهم، وأوصت الدراسة بوحدة المسلمين العضوية؛ لأنها هي الحماية الوحيدة لهم ضد أي هجمات استعمارية أو امبريالية أو استشراقية.
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Pusyrev, D. „Islamic Factor in World Politics“. World Economy and International Relations, Nr. 3 (2011): 67–73. http://dx.doi.org/10.20542/0131-2227-2011-3-67-73.
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The article discusses implications of increasing the role of the Islamic factor in world politics. Special attention is paid to the fact that the growth of Islamic radical and extremist organizations, as well as the increased international terrorism update the problem of Islamic-Christian dialogue. The author appeals for starting a constructive interaction between Muslims and Christians.
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Platti, O.P., Emilio. „The Dominican Contribution to Christian-Muslim Dialogue“. Philippiniana Sacra 51, Nr. 153 (2016): 463–86. http://dx.doi.org/10.55997/ps2008li153a7.
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The aim of this lecture is threefold. First, to make the link between IDEO and the very first century of the Dominican Order and its involvement in studying Muslim authors for a better understanding of Islamic theology and philosophy. Second, to present the most recent research attesting the Biblical background of the Islamic religion and the Qur'ân, so that we are able to understand what Christians have in common with Muslims, and what the fundamental differences are. And third, the involvement of members of the Dominican Institute in dialogue with Muslims in the twentieth and twenty first centuries, based on the teachings of Vatican II, and in particular, the Declaration Nostra Aetate and the Dogmatic Constitution Lumen Gentium. Following the second part of this presentation, it appears clearly that the presentation of Islam in the text of the Declaration is in perfect conformity with modern research on the historical background of the Qur’ân and his content. From this the actual members of IDEO are confident to be faithful to their mission statement: Involvement in the pastoral mission of the Church and seeking to overcome misunderstandings and violence, undertaking study of Christian and Islamic sources, so that Muslims and Christians can live together in peace and truth, as they worship the One God.
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Lin, Jen-Chien. „Christian-Muslim Dialogue Perspectives of “The Muslim View of Christology” and “To Be a European Muslim”“. International Journal of Management, Entrepreneurship, Social Science and Humanities 2, Nr. 2 (25.12.2019): 63–69. http://dx.doi.org/10.31098/ijmesh.v2i2.14.
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Mahmoud Ayoub and Tariq Ramadan are Islamic scholars working on a Muslim-Christian dialogue study. They proposed the concepts of “ The Muslim View of Christology” and “ To Be a European Muslim”, respectively, and promoted the study of the Muslim-Christian dialogue into a broader field with far-reaching influence. The purpose of this study is to compare the concepts of “ The Muslim View of Christology” and “To Be a European Muslim” , as well as to understand the meaning and contextualization of the dialogue between the Shiʻi and the Sunni within the Muslim-Christian dialogue, in order to seek a new dimension of religious dialogue. The method of this study is a systematic analysis. This entails a close reading of the two thinkersʼ writings on Christian-Muslim encounters, in order to make a comprehensive presentation of their thinking about the Christian-Muslim dialogue in its many dimensions, considering these structures through assessing their inner consistency; in particular, including the viewpoint of “The Muslim View of Christology” and “To Be a European Muslim”. “The Muslim View of Christology”, Ayoub emphasizes, Christians must take as a Muslim view and accept it as such, at least as the methodological basis for their research studies. Ramadan prioritizes Qur'anic interpretation over simply reading the text, in order to understand its meaning and to practice the tenets of Islamic philosophy. He proposed the following perspective: To be a European Muslim and to research the Study of Islamic Sources in the European Contextualisation. We find “the Muslim view of Christology” as a blessing, as a sign of Godʼs abundant generosity in the phenomenon of diversity. The idea that “To Be a European Muslim” is an Islamic worldview is a trend that is universal and rooted in the land. Christian-Muslim dialogue on these two topics is a very indicative key and can contribute to peace in this world. The Christology of this study will be limited to“the Muslim View of Christology” and will limit Muslims to Muslim communities born in Europe. In the context of Abraham’s religion, the purpose of the Christian-Muslim dialogue should be courageous and dare to ascend to the model of coexistence and the unity of God, not just for each others’ tolerance and acceptance. This is the ultimate concern for religious dialogue between Christianity and Islam.
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Johnston, David. „Christian and Muslim Dialogues“. American Journal of Islam and Society 30, Nr. 1 (01.01.2013): 112–14. http://dx.doi.org/10.35632/ajis.v30i1.1162.
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In his first book David Bertaina, assistant professor of religion in the Universityof Illinois’ History Department (Springfield), makes an important contributionto our knowledge of Christian-Muslim relations in the first fivecenturies of the Islamic era. Also a scholar with the Institute of Catholic Culturein McLean, VA, he is critical of many interreligious dialogues today, asthey tend to be straightjacketed by liberal ideals of tolerance and neutrality.The result is that, unlike the robust and dynamic dialogue literature in the earlycenturies of Islamdom that took “seriously the truth claims of its participantsin matters of faith and reason,” much of which passes now for interfaith conversationavoids what is most precious to each side in the name of “neutrality.”Another lesson we can draw from the past is the importance of highlightingthe issue of power when different communities of faith come together to debate. Not surprisingly, much interfaith dialogue today, he notes, can often feel“oppressive” to Muslims, at least to some extent, as it did for Christians livingunder Islamic rule – even in the heyday of cosmopolitan Abbasid Baghdad.An historian and Semitic languages specialist, Bertaina trains his sightson the ancient Near Eastern literary genre of interreligious dialogue, whichcan be traced back to Plato and other early Greek writers, and which Christiansleveraged in their own polemics with Jews in the fifth and sixth centuries CE.Between the second and fifth centuries AH, both Muslims and Christians usedthe dialogue genre to communicate their own convictions about religious truth,in both apologetic and polemical modes. While they were mostly addressingtheir own communities, they also sought to persuade the religious other. Infact, this was a discourse that also functioned as “a means to fulfill epistemiccommitments such as that of Christians to evangelization and Muslims to mission(da’wa)” (p. 3) ...
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Perry, Glenn E. „Muhammad and the Christian“. American Journal of Islam and Society 2, Nr. 1 (01.07.1985): 130–33. http://dx.doi.org/10.35632/ajis.v2i1.2784.
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Muslim-Christian dialogue is an area in which Muslim interest and involvement has increased as greater numbers of Muslims have come to the West and settled and interacted with local populations. From the Muslim point of view the early dialogues with Christian missionaries in the colonial period largely consisted of apologetic reactions and defences against attacks on Islamic beliefs and practices. Today dialogue, at least in some areas, allows a sharing by participants of their respective ideals and world views in search of a common ground for peaceful co-existence and mutual respect. Since Islamic theology incorporates a position on the status of other religions which is based on the Qur'an, it is both more easy and in some ways more difficult for Muslims to dialogue with their neighbors. The broad themes of salvation and righteousness are clearly articulated, and it is the more specific issues which may remain points of contention. Those interested in Christian-Muslim dialogue may wish to examine a recent work Muhammad and the Christian by Kenneth Cragg, an Anglican Bishop who knows Arabic and is the author of a number of books on Islam. In this work, speaking as a Christian, Cragg attempts to formulate an appropriate "positive" Christian response to Prophet Muhammad and the Qur'an. In nine chapters. the major topics of which are usefully summarized in the table of contents, the author addresses themes such as: the role of Prophet Muhammad in history, the Islamic understanding of Muhammad, the role of the Sunna, and the contents of the Qur'an. The author focuses primarily on Islamic understandings of God and the Prophet rather than on traditional fields of Muslim/Christian controversy such as the divinity of Jesus, the Trinity, the crucifixion, and so on. It is a work for those already knowledgeable about each religion since many complex points of faith are raised and discussed, occasionally with a subtlety verging on abstruseness. On the positive side, although the book is primarily addressed to the Christian reader, the Muslim who reads Cragg's reflections will at certain points be moved to reflect more deeply on the existential ...
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Aminrazavai, Mehdi. „Medieval Philosophical Discourse and Muslim-Christian Dialogue“. American Journal of Islam and Society 13, Nr. 3 (01.10.1996): 382–88. http://dx.doi.org/10.35632/ajis.v13i3.2299.
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As pluralistic societies in the West become the nonn and the "globalvillage" becomes a reality, ecumenical dialogues gain prominence.Ecumenical dialogues, which, like many other discussions, first beganamong scholars as an exclusively academic activity, now take place inchurches, corrununities, and other sociopolitical organizations. In theUnited States, in particular, attempts are being made to introduce educationalcurricula that are sensitive to the culture and religious orientations ofminorities.The very feasibility of a Christian-Muslim dialogue should be calledinto question. Can the Islamic world enter into a dialogue with the secularWest? Any dialogue or discourse requires a corrunon language, a sharedworldview, and some basic agreement on some of the fundamental axiomsaround which a worldview is formed. I fear that the Islamic world and theWest no longer have such a common language.In the present discussion, I will offer an analysis and interpretation ofMuslim-Christian dialogue that calls for a reflection on the readiness ofMuslims to have a meaningful dialogue with the West. I argue that the necessarycondition for a meaningful dialogue between traditional Islam andthe secular West does not exist and, therefore, that any attempt to do so atthis time either will not succeed or will become a superficial survey of whatwe have in common, such as the Ten Commandments. To elucidate, I willfirst offer a model of a successful dialogue between Muslims and Christiansbased on the medieval philosophical dialogue between Muslim and Christianphilosophers. I will then apply the conclusions drawn from this modelto contemporary attempts at such ecumenical dialogues.Any student of medieval philosophy can observe two distinct periodsin the history of medieval philosophy, defined here as early and later,each of which has distinct characteristics. The early period belongs to theChurch fathers who laid the groundwork for Christian philosophical andtheological frameworks. Early Christian philosophical writings of suchfigures as Augustine, Boethius, John Scotus, St. Anselm, Peter Abaillard,and others were responses to specific questions of an intellectual nature ...
Dissertationen zum Thema "Christian Islamic dialogue"
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MARTINES, LUCIA. „Geopolitiche mediterranee tra monoteismi e reinterpretazioni storiografiche: il pensiero di Mohamed Talbi“. Doctoral thesis, Università degli studi di Genova, 2020. http://hdl.handle.net/11567/1030508.
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Il presente lavoro di ricerca, nel prendere in esame il pensiero politico di Mohamed Talbi, fautore di un modello di Islam contemporaneo che, nell’universo degli innumerevoli Islam, si contraddistingue per la propensione al dialogo e all’apertura con le culture altre, intende intrecciare il contributo dell’autore con la storia del Maghreb, humus nel quale questo pensiero nasce e affonda le proprie radici. Un’argomentazione così sviluppata riconoscendo la rilevanza del ruolo del passato nella definizione del presente dell’Islam nel tentativo di fornire una cornice storica alla prospettiva religiosa, culturale e politologica proposta da Talbi.
La poco sviluppata tradizione storiografica araba del Maghreb contemporaneo e, al tempo stesso, la necessità di individuare un'interpretazione non contaminata dalla lente occidentale che permetta di coniugare la riflessione sull’Islam religione all’interno della cornice della società islamica, in particolare maghrebina, hanno condotto alla disamina del periodo storico inaugurato dal colonialismo europeo.
Nella prima parte della ricerca, dal punto di vista metodologico, si è ritenuto opportuno concentrare l’attenzione su autori appartenenti al mondo maghrebino, includendo i più significativi contributi di una letteratura che si pone al confine tra la matrice non occidentale e le influenze del mondo occidentale.
Nell’analisi delle interpretazioni storiche del periodo preso in considerazione, dagli anni del colonialismo agli albori delle indipendenze negli Stati dell’area maghrebina, in Marocco, Algeria e Tunisia, sono stati individuati studi e fonti che hanno contribuito in maniera rilevante all’opera di decostruzione della storia di stampo coloniale. Attenzione particolare è stata riservata alla produzione scientifica di Abdallah Laroui e all’opera pubblicata nel 1970 dal titolo "L’histoire du Maghreb: un essai de synthèse", nel quale viene avviata una decostruzione della storiografia coloniale. L’excursus storico contribuisce a fornire strumenti per comprendere le radici della grave crisi identitaria del Maghreb e dell’Islam e del rapporto nei confronti di un Occidente percepito quale entità fautrice di istanze riformiste spesso interpretate come imposizioni esterne.
Nella seconda parte l'analisi storica si intreccia con il pensiero di Mohamed Talbi e con il contributo fornito per lo sviluppo di un nuovo pensiero islamico contemporaneo che coniuga la sacralità del Corano con le esigenze del mondo attuale attraverso l’abbandono di un’interpretazione letterale dei testi e l’adozione di una discrezionalità che tenga conto delle specifiche circostanze temporali nel rispetto della parola divina. Un’ottica di universalità del messaggio del Corano attraverso un’esegesi che lo stesso autore definisce “finalista”. Dalla reinterpretazione delle fonti islamiche al dialogo islamo-cristiano tra le due sponde del Mediterraneo, passando per l’estirpazione degli estremismi violenti e per il diritto alla libertà di coscienza, Talbi elabora un paradigma che si pone l'obiettivo di liberarci da tutti quei sedimenti nascosti che ci impediscono di fondare le nostre società sul dialogo e sul mutuo rispetto al di là di ogni peculiarità religiosa e culturale.This research work, in examining the political thought of Mohamed Talbi, proponent of a model of contemporary Islam that, in the universe of countless Islam, is characterized by its propensity for dialogue and openness with other cultures, aims to combine the author's contribution with the history of the Maghrib, the humus in which this thought is born and has its roots. An argument developed recognizing the importance of the role of the past in defining the present of Islam in an attempt to provide a historical framework to the religious, cultural and political perspective proposed by Talbi. The underdeveloped Arab historiographical tradition of the contemporary Maghreb and, at the same time, the need to identify an interpretation not contaminated by the Western lens that allows to combine the reflection on Islam religion within the framework of Islamic society, have led to the examination of the historical period opened by European colonialism. In the first part of the research, from a methodological point of view, it was considered appropriate to focus attention on authors belonging to the Maghrib area, including the most significant contributions of a literature that stands on the border between the non-Western matrix and the influences of the Western world. In the analysis of the historical interpretations of the period taken in consideration, from the years of colonialism to the dawn of independence in the states of the Maghrib area, in Morocco, Algeria and Tunisia, it have been identified studies and sources that contributed to the work of deconstruction. Particular attention was dedicated to the scientific production of Abdallah Laroui and to the work published in 1970 entitled "L’histoire du Maghreb: un essai de synthèse", in which a deconstruction of colonial historiography is initiated. The historical excursus contributes to providing tools for understanding the roots of the serious identity crisis in the Maghrib and Islam and the relationship between a West perceived as an entity that promotes reformist demands often interpreted as external impositions. In the second part, the historical analysis is intertwined with the thought of Mohamed Talbi and with the contribution for the development of a new contemporary Islamic thought that combines the sacredness of the Quran with the needs of the current world through the abandonment of a literal interpretation and the adoption of a discretion that takes into consideration the specific temporal circumstances in respect of the divine word. A view of universality of the message of the Quran through an exegesis that the author defines as "finalist". From the reinterpretation of Islamic sources to the Islamic-Christian dialogue between the two shores of the Mediterranean, passing through the eradication of violent extremisms and the right to freedom of conscience, Talbi elaborates a paradigm that aims to free us from all those hidden sediments that prevent from founding our societies on dialogue and mutual respect beyond any religious and cultural peculiarity.
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Caucanas, Rémi. „La dimension islamo-chrétienne du dialogue méditerranéen au XXe siècle“. Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3114/document.
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Le dialogue culturel méditerranéen connaît aujourd'hui une période difficile. Or, à la fois connexe et indépendante, la dimension religieuse offre un autre canal possible de dialogue dans les relations méditerranéennes. Les transformations du regard chrétien porté sur l'islam amorcées dès l'entre-deux-guerres, puis les pratiques du dialogue entre chrétiens et musulmans, en métropole et outre-Méditerranée, favorisent progressivement l'affirmation du dialogue islamo-chrétien sur le devant de la scène méditerranéenne. Dans les années 1960, le concile Vatican II marque un temps fort dans ce processus. Rattrapé par ses propres ambiguïtés et soumis aux forces de la géopolitique méditerranéenne, le dialogue islamo-chrétien entre cependant, à la fin des années 1970, dans une période plus chaotique rythmée aussi bien par des actes symboliques en faveur de la paix que par des crispations identitaires. En faisant appel à diverses sources de documentation, en particulier le fonds réuni par le Service des Relations avec l'Islam (SRI), ce travail propose un panorama historique des acteurs, des enjeux et des limites du dialogue islamo-chrétien en Méditerranée au XXe siècle. Des retours sur l'histoire et les acteurs marseillais illustrent ces évolutionsIntercultural dialogue in the Mediterranean is undergoing hard times. However the religious dimension, connected and independent at the same time, offers another possible channel of dialogue in the Mediterranean relations. The transformations of the Christian perception of Islam started during the interwar period, then the practices of the dialogue between Christians and Muslims, in mainland France and beyond the Mediterranean Sea, gradually promote the Islamo-Christian dialogue on the Mediterranean forefront. In the 1960s, the Second Vatican Council stands out in this process. Trapped inside its own ambiguities and conditioned by Mediterranean geopolitical settings, the Islamo-Christian dialogue however enters a much more chaotic period punctuated both by symbolic acts for peace and identical tensions at the end of 1970s. Inspiring by multiple documentation sources, in particular by the collection of the Service des Relations avec l'Islam (SRI), the present work offers an historic overview of the actors, the stakes and the limits of the Islamo-Christian dialogue in the Mediterranean Sea throughout the 20th century. Historic reviews and the actors from Marseille illustrate such development
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Ezegbobelu, Edmund Emeka. „Challenges of interreligious dialogue between the Christian and the Muslim communities in Nigeria“. Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2009. http://d-nb.info/997488859/04.
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Ilgit, Antuan. „Muslim and Catholic Perspectives on Disability in the Contemporary Context of Turkey: A Proposal for Muslim-Christian Dialogue“. Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107428.
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Thesis advisor: James T. BretzkeStarting from the reality that we all live in multicultural pluralistic societies, and as such we cannot ignore each other but all must share our respective religious-cultural heritages and learn from one and another, this dissertation argues that although the theological dialogue among religions is to be promoted and developed constantly, we also have to give major space to other forms of dialogue, namely a dialogue based on bioethical issues and/or daily life-related problems that is part of our everyday religious experience. Therefore, in order to show this is possible, although with many difficulties to be faced along the way, the dissertation proposes disability as a common ground for Muslim-Christian dialogue and collaboration in the context of Turkey. The dissertation is structured into four chapters. Chapter I is focused on some characteristics of interreligious dialogue and, more particularly, on Muslim-Christian dialogue and disability. This chapter provides a broad descriptive introduction and establishes the framework within which these are considered: i.e., The Republic of Turkey, Islam and the presence of the Latin Catholic Church in Turkey. The chapter begins with a review of the foundations and history of the development of interreligious dialogue in the Catholic Church. Next, it proceeds with a presentation of Turkey and the major actors of Muslim-Christian dialogue in the country. Then, it concludes with a global focus on the situation of disability in Turkey. Chapters II and III are dedicated, respectively, to the Muslim and Catholic Church’s perspectives on disability, and so, share the same structure: Following general introductions to Islam and the Catholic Church, they analyze the Scriptures of their respective traditions, the Quran and the Bible, and their other major sources such as the Hadith and Islamic law in the former, and the Code of Canon Law, the Compendium of the Social Doctrine of the Church, and the Catechism of the Catholic Church in the latter. By focusing on various topics such as marriage of persons with disabilities, abortion of disabled fetus, Christian initiation and access to the sacraments, degrees of disabilities as impediment for priestly ordination, these two chapters aim to find the reverberations of the scriptural narratives in the teachings of these two traditions. After examining the historical development of some theodicy approaches to the dilemma of human suffering, the problem of evil, the existence of disabilities and God’s love, and wisdom and justice, this chapter ends by highlighting some applications in their contemporary contexts. In this regard, Chapter II presents two examples from Turkey: the controversial Muslim cleric Fethullah Gülen’s approach to people with disabilities as “garip” (piteous, pitiful) and Muslim-Turkish scholar Mustafa Naci Kula’s research on the relationship between attitudes toward persons with disabilities and religious attitudes, which has provided considerable insight on the perception of disability in Turkish society. Parallel to this, Chapter III presents a Catholic figure, Nancy Mairs, who, in her writings, by dealing with personal disabilities, offers a contemporary version of classical theodicy approaches found in Catholic teaching in thinkers such as Augustine, Aquinas, and Irenaeus. The final chapter, Chapter IV, by the method of comparison, highlights relevant commonalities and differences and proceeds by discussing some relevant issues related to Muslim-Christian dialogue. Then, by reflecting on how disability can be a common ground on which to build fertile dialogue and collaboration, it concludes with a proposal which privileges five among many other possible topics: (1) Sin and disability seen as punishment; (2) Consanguineous marriages (3rd and 4th degree); (3) Abortion as a method to prevent birth of potentially disabled child; (4) Abuse of disabled women and children; and, (5) Charity and praying together. The first topic is based on the conviction that disability is given by God as a punishment for sin; it is one of the major beliefs that is shared among Muslims and Christians. The second, third and fourth topics are related to some social problems in Turkish society, namely, consanguineous marriages, abortion as a prevention of potentially disabled children, and the abuse of women and children with disabilities. Finally, the fifth topic aims at constructing dialogue and collaboration between Muslims and Christians through charitable works in Turkey. These topics are points related to the four main forms of dialogue proposed by Dialogue and Proclamation (1991) of Pontifical Council for Interreligious Dialogue, which are considered in this dissertation in a three-fold version: (1) Theological dialogue; (2) Dialogue of life experience and action; and, (3) Dialogue based on religious life experience
Thesis (STD) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Boulter, Hugh John. „The spirit in Islam : a study in Christian-Muslim dialogue and theology of religions“. Thesis, University of Bristol, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.532182.
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Uusisilta, Matias. „The Sultanate of Oman as a Venue for Inter-faith Dialogue and Intercultural Immersion : A Case-Study on Christian Semester Abroad Students living in a Muslim Context“. Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-397721.
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This paper is a case-study on a group of American students, who spent a four- month period in Oman on a semester abroad program hosted by Al Amana Cen- tre. This paper examines the changes that have occurred in the students concep- tual thinking, their attitudes towards Muslims, Arabs and Islam and their personal theology, and identifies causes of those changes. In the first section, I will introduce the interfaith work that Al Amana Centre does, and lay a summary of the history and theory of Christian-Muslim dialogue. I will also explain the concept of Theology of Religion, which is central in examining the students’ own theological views. I will also introduce transformative learning theory that I use as a theoretical framework in this study In the last section of this paper, I analyze the research material which includes program curriculum, student interviews, student essays and students’ answers to questionnaires and surveys. From this material, I have identified repeating ideas and patterns and compared them to the framework offered by transformational learning theory. This paper seeks to answer to the question: what kind of effects does the Al Amana semester abroad program, infused with cultural immersion, have on the students in this particular case study. In the conclusion part of this paper, I con- clude that the semester abroad program facilitates opportunities for deep reflec- tion and extrarational experiences that work as a catalyst for transformation. It is hoped that this study can offer guidelines for other programs that aim at transforming attitudes and believes, and that work with cultural immersion and interfaith dialogue. It should be noted though, that the conclusions and outcomes of this study are tied to the specific context and people who attended the semes- ter abroad program, and should not be taken as universal or context-free.
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Macedo, Maria Suzana Figueiredo Assis. „Louvor a uma só voz: Christian de Chergé e o diálogo islamo-cristão“. Universidade Federal de Juiz de Fora, 2013. https://repositorio.ufjf.br/jspui/handle/ufjf/906.
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Diante da necessidade de abertura ao diálogo com o outro diferente, principalmente na época atual, notadamente marcada pela pluralidade religiosa e pelos conflitos existentes em muitos países em nome das religiões, o diálogo inter-religioso torna-se um grande desafio e ao mesmo tempo o possibilitador da paz entre os fiéis das várias tradições religiosas. Esta pesquisa versa sobre o diálogo inter-religioso e o lugar que ele ocupou na vida do monge cisterciense Christian de Chergé, na Argélia. Frei Christian é despertado desde cedo para a abertura dialogal com os muçulmanos e ele encorajou esse diálogo na comunidade cisterciense de Notre Dame de l‟Atlas. Segue a pista dos grandes precursores da tradição monástica cristã do diálogo Oriente-Ocidente. Sua vida e vocação na Argélia demonstram a entrega a Deus e ao irmão em busca de uma vivência pacífica entre as diferentes crenças. A experiência inter-religiosa vivida na Trapa de Tibhirine, onde proferiu os votos monásticos, inclui a formação de um grupo de oração e reflexão islamo-cristão denominado Ribât-el-Sâlam (O Laço da Paz). De Chergé sempre se perguntou sobre o lugar do Islã no desígnio de Deus e esta questão estava tão arraigada em sua reflexão que ele a retoma em seu Testamento Espiritual. Christian de Chergé é mais um modelo que pode ser seguido na abertura dialogal inter-religiosa.
Face à la nécessité d‟une ouverture au dialogue avec l‟autre, en particulier dans le contexte actuel, notamment marqué par la pluralité religieuse et les conflits dans les nombreux pays au nom des religions, le dialogue interreligieux devient un grand défi et possibilite en même temps la paix parmi les croyants de différentes traditions religieuses. Cette recherche est sur le dialogue interreligieux et la place qu‟il occupait dans la vie du moine cistercien Christian de Chergé en Algérie. Frère Christian s‟est aussitôt éveillé à l‟ouverture du dialogue avec les musulmans et a encouragé ce dialogue dans la communauté cistercienne de Notre-Dame de l‟Atlas. À la suite des grands pionniers de la tradition monastique chrétienne du dialogue Orient-Occident, sa vie et sa vocation en Algérie montrent un engagement envers Dieu et envers le prochain. Il cherche une vie pacifique parmi les différentes croyantes. L‟expérience interreligieuse vécue dans la Trappe de Tibhirine où il a prononcé les voeux monastiques, comprend aussi la formation d‟un groupe de prière et de réflexion islamo-chrétien appelé Ribât-el-Sâlam (Le Lien de la Paix). De Chergé s‟est toujours interrogé sur la place de l‟Islam dans le dessin de Dieu et cette question était si bien ancrée dans sa pensée qu‟il la reprise dans son Testament Spirituel. Christian de Chergé est donc un modèle qui peut être suivi à l‟ouverture du dialogue interreligieux.
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Camelo, Antonio Nilson. „Christians and Muslims towards a dialogue of life and action for God's people /“. Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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D'Agostino, Pietro. „Théodore Abu Qurrah : opuscules théologiques : introduction, édition critique, traduction et commentaire historique et doctrinal“. Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL159.
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Théodore Abū Qurra (8ème-9ème s.), évêque melkite de Ḥarrān, en Haute-Mésopotamie, a laissé une vaste production en arabe. On lui attribue, également, des opuscules en grec. Ceux-ci, sous forme de lettre, de dialogue, de question-réponse ou d’homélie, sont transmis par de nombreux manuscrits. Les sujets, très variés, touchent à la polémique théologique contre l’Islam d’un côté, et contre les chrétiens non-chalcédoniens (Monophysites et Nestoriens) de l’autre. L’édition de référence étant celle imprimée dans la Patrologia Graeca de Migne (1865), une étude véritablement scientifique s’impose. La production antimusulmane ayant déjà fait l’objet d’une édition, la thèse se propose d’étudier la tradition manuscrite des opuscules antihérétiques et de produire une édition critique des textes, auxquels s’ajoutent également plusieurs écrits jusqu’ici inédits. La thèse se compose de trois parties : dans la 1ère, nous traçons un profil biographique de l’auteur et nous discutons l’attribution des opuscules ; dans la 2ème, nous décrivons les manuscrits et étudions la tradition ; dans la 3ème, nous éditons le texte critique agrémenté d’une traduction française, texte précédé d’une introduction contextualisant les opuscules de Théodore dans la production théologique de son époqueTheodore Abū Qurra, Melkite bishop of Ḥarrān (8th-9th c.), left a vast production of Arabic texts. Several Greek opuscula have been attributed to him as well. These are in the form of letters, dialogues, question-and-answer and homilies, and they are transmitted by many manuscripts. Their content is multifaceted: it concerns the theological polemics against Islam, on one side, and apologetics vis-à-vis non-Chalcedonian Christians (Monophysites and Nestorians), on the other. Considering that Migne’s Patrologia Graeca (1865) is the current reference edition, a new scientific study is highly valuable. Since the antimuslim production has already been edited, the present study focuses on the manuscript tradition of the antirrhetical opuscula and on their edition. In addition, the text edition of several unpublished writings is provided. This thesis consists of three parts: first, we outline the biography of the author and discuss the authorship of the works; second, we describe the manuscripts and study the tradition; in the third, we publish the critical text accompanied by a French translation. The last section is preceded by an introduction for the contextualization of Theodore’s opuscula in the scope of the theological production of that period
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Pillay, Reginald. „Encountering God : the role of prayer in Christian-Muslim relations“. Diss., 1995. http://hdl.handle.net/10500/15788.
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Summaries in English and AfrikaansDie verhoudings tussen Christene en Moslems word dikwels vertroebel deur wantroue, misverstand en kultuurverskille. Hierdie studie behandel gebed as 'n moontlike brug van begrip tussen Moslems en Christene. Die motivering vir die studie le egter dieper as die soeke na goeie wedersydse verhoudings. Dit vloei voort uit deelname aan die "God se sending" in die wereld. Hoofstuk 2 gee 'n noukeurige beskrywing van Moslemgebed (salat), deur te kyk na die oproep tot gebed, voorneme, wassing, gebedshoudings, asook die plek en rigting van gebed. Hoofstuk 3 bevat 'n Christelike interpretasie van Moslemgebed. Di t bestudeer die aanroep ("In die naam van God"), die Moslem-geloofsbelydenis en salat as ritueel. Hoofstuk 4 tref 'n vergelyking tussen die eerste Soerah (Al-Fatihah) en die "Onse Vader". Beide verskille en ooreenkomste word aangetoon. Hoofstuk 5 trek dan 'n paar missiologiese konklusies, met die klem op gebedshoudings en die verhouding tussen dialoog en getuienis.
Relations between Christians and Muslims have often been strained due to mistrust, misunderstanding and cultural differences. This study focuses on prayer as a possible bridge to mutual understanding between Muslims and Christians. However, the motivation for this study goes deeper than a search for good neighbourliness. It stems from participating in the ''mission of God" in society. Chapter 2 gives a detailed description of Muslim prayer (salat), looking at the call to prayer, intention, ablution, prayer postures, the place and the direction of salat. Chapter 3 contains a Christian interpretation of Muslim prayer. It examines the invocation ("In the name of God"), the Islamic Creed, and salat as ritual. Chapter 4 draws a comparison between the opening Surah (Al-Fatihah) and the Lord's Prayer. Both the common and distinguishing features are highlighted. Chapter 5 draws some missiological implications, focusing on prayer postures and the relationship between dialogue and witness.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
Bücher zum Thema "Christian Islamic dialogue"
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Nasr, Seyyed Hossein. Islamic-Christian dialogue: Problems and obstacles to be pondered and overcome. Washington D.C: Georgetown University, 1998.
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Victor, Chandra. The fatihah in Islamic interpretation and Christian spirituality, with some reference to its potential for Christian-Muslim dialogue. Birmingham: University of Birmingham, 1988.
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Peterburs, Wulstan. Catholics and Shi'a in dialogue: Studies in theology and spirituality. London: Melisende, 2011.
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Christian and Muslim dialogues: The religious uses of a literary form in the early Islamic Middle East. Piscataway, N.J: Gorgias Press, 2011.
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Beaumont, I. Mark. Christology in dialogue with Muslims: A critical analysis of Christian presentations of Christ for Muslims from the ninth and twentieth centuries. Bletchley: Paternoster, 2005.
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A, Newman N., Hrsg. The early Christian-Muslim dialogue: A collection of documents from the first three Islamic centuries, 632-900 A.D. : translations with commentary. Hatfield, Pa: Interdisciplinary Biblical Research Institute, 1993.
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Baagil, H. M. Christian-Muslim dialogue. Surulere, Lagos [Nigeria]: Ibrash Islamic Publications Centre, 1987.
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Papademetriou, George C. Two traditions, one space: Orthodox Christians and Muslims in dialogue. Boston, Mass: Somerset Hall Press, 2011.
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Chukwulozie, Victor. Muslim-Christian dialogue in Nigeria. Ibadan, Nigeria: Daystar Press, 1986.
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Presbyterian Church (U.S.A.). Global Mission Ministry Unit. Office of Ecumenical and Interfaith Relations. Christians and Muslims in dialogue. [Place of publication not identified]: Office of Ecumenical and Interfaith Relations, Global Mission Ministry Unit, 1991.
Den vollen Inhalt der Quelle findenBuchteile zum Thema "Christian Islamic dialogue"
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Sejdini, Zekirija. „The Fundamentals of Christian-Islamic Dialogue from an Islamic Perspective“. In Wiener Beiträge zur Islamforschung, 141–49. Wiesbaden: Springer Fachmedien Wiesbaden, 2021. http://dx.doi.org/10.1007/978-3-658-31696-9_9.
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Gabriel, Theodore. „Movements for inter-religious dialogue in Pakistan“. In Christian Citizens in an Islamic State, 89–102. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315260372-8.
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Park, Richard S. „Christian and Islamic Conceptions of Public Civility“. In Pathways for Interreligious Dialogue in the Twenty-First Century, 153–66. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137507303_12.
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Barnes, Michael. „Between Task and Gift: Jews, Christians, Muslims, and a Spirituality of Dialogue“. In Jewish, Christian, and Islamic Mystical Perspectives on the Love of God, 11–42. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137443328_2.
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Swanson, Mark N. „What Dialogue? In Search of Arabic-language Christian-Muslim Conversation in the Early Islamic Centuries“. In Christian-Muslim Relations in the Anglican and Lutheran Communions, 2–20. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137372758_1.
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Sako, Mar Louis. „Muslim-Christian Dialogue In Syriac Sources“. In Syriac Churches Encountering Islam, herausgegeben von Dietmar W. Winkler, 6–12. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463220624-005.
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Smith, Andrew. „Promoting Christian/Muslim Dialogue Between Young People of Faith“. In Youth Work and Islam, 173–86. Rotterdam: SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-636-6_14.
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Iwuchukwu, Marinus C. „Precolonial Sokoto Caliphate and Kanem-Borno Empire and the Advent of Islam“. In Muslim-Christian Dialogue in Post-Colonial Northern Nigeria, 1–13. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137122575_1.
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Dietrich, Viking. „Early Signs of Climate Change in Lutheran Dialogue with Islam“. In Christian-Muslim Relations in the Anglican and Lutheran Communions, 68–83. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137372758_4.
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Esposito, John L., und John O. Voll. „Lsmall Ragl Al-Faruql: Pioneer in Muslim-Christian Relations“. In Makers of Contemporary Lslam, 23–38. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195141276.003.0002.
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Abstract Ismail Ragi al-Faruqi’s untimely death (murdered with his wife, Lois Lamya al-Faruqi, a scholar of Islamic art, on May 24, 1986) cut short the life of a creative mind, productive scholar, and provocative colleague. He was a pioneer in the development of Islamic studies in America and in interreligious dialogue internationally and an activist who sought to transform the Islamic community at home and abroad. Faruqi’s Palestinian roots, Arab heritage, and Islamic faith made the man and informed his life and work as a scholar. Issues of identity, authenticity, acculturation, and Western political and cultural imperialism, so common in recent years, were continuous themes in his writing, though he addressed them differently at different stages in his life. His early emphasis on Arabism as the vehicle of Islam was tempered by a later centrality accorded to Islam and Muslim identity. He would draw on these sources intellectually, religiously, and aesthetically throughout the rest of his life.
Konferenzberichte zum Thema "Christian Islamic dialogue"
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Kayaoglu, Turan. „PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Janis, Yanice, und Yan Okhtavianus Kalampung. „The Dialogue of Mysticisms as an Indonesian Islam-Christian Approach on Interfaith Relation“. In Proceedings of the 1st Annual Internatioal Conference on Social Sciences and Humanities (AICOSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/aicosh-19.2019.20.
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Capes, David B. „TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.
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In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.