Relevant bibliographies by topics / Interfaith Relations

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Interfaith Relations'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Interfaith Relations"

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Nielsen, J⊘rgen S. "The interfaith network (UK) and interfaith relations." Islam and Christian–Muslim Relations 2, no. 1 (January 1991): 106–21. http://dx.doi.org/10.1080/09596419108720951.

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Barreto, Raimundo C. "Suffering, Injustice, and Interfaith Relations." Ecumenical Review 73, no. 5 (December 2021): 834–48. http://dx.doi.org/10.1111/erev.12670.

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Klymov, Valeriy Volodymyrovych. "Interfaith Relations: Status and Forms." Ukrainian Religious Studies, no. 46 (March 25, 2008): 48–67. http://dx.doi.org/10.32420/2008.46.1918.

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The seminal component of the characteristics of contemporary Ukraine in the religious and ecclesiastical aspect is, along with state-church, social-religious, inter-church relations, the level of religiosity, securing freedom of conscience, etc., inter-confessional relations in all their dynamics, causal relationships society and its specific areas - political, social, legal, spiritual, ideological, ethno-cultural, religious.
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Heim, S. Mark. "Scriptural paths for interfaith relations." Review & Expositor 114, no. 1 (February 2017): 63–70. http://dx.doi.org/10.1177/0034637316687357.

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Many aspects of Scripture bear on our relationship with neighbors of other faith traditions and on the realities of religious pluralism. Yet, the Bible does not give us direct teaching about the living religions around us. To find guidance we need to coordinate material from several contexts: material about the nature of believers’ commitment to Christ, general norms by which we should relate to our neighbors (and enemies), examples of interactions of Israelites and the God of Israel with those of other religious backgrounds, the example of the one “other” religion whose validity is affirmed in Scripture—the Judaism of Jesus and of early Christians, and evidence on the witness and encounter of early Christians with those of other faiths. This article will provide a brief overview of these resources and of the multiple perspectives available to orient Christian participation in interfaith relations.
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Buck, Christopher. "Bahá’í Contributions to Interfaith Relations." Journal of Ecumenical Studies 54, no. 2 (2019): 260–77. http://dx.doi.org/10.1353/ecu.2019.0018.

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Kartupelis, Jenny. "Spiritual awareness and interfaith relations." Journal for the Study of Spirituality 7, no. 1 (January 2, 2017): 72–78. http://dx.doi.org/10.1080/20440243.2017.1290151.

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E.A., Abdraimov, Sadykov T.S., and Kabyltayeva S.K. "Kazakhstan model of development of interethnic and interfaith relations: history and problems." Bulletin of the Karaganda university History.Philosophy series 108, no. 4 (March 30, 2022): 214–20. http://dx.doi.org/10.31489/2022hph4/214-220.

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This article is devoted to the consideration of the history and problems of interethnic and interfaith relations in modern Kazakhstan. The authors defined their role and significance in the life of modern Kazakh society. Stages and tendencies, normative-legal bases of interethnic and interfaith relations during the years of inde-pendence of Kazakhstan are covered. Moreover, the main problems in the field of interethnic and interfaith relations in Kazakhstan at the present stage were identified
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Frederiks, Martha Th. "The Women's Interfaith Journey: Journeying as a Method in Interfaith Relations." Missiology: An International Review 40, no. 4 (October 2012): 467–79. http://dx.doi.org/10.1177/009182961204000407.

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Park, Sue Kim. "Jeong: A Practical Theology of Postcolonial Interfaith Relations." Religions 11, no. 10 (October 10, 2020): 515. http://dx.doi.org/10.3390/rel11100515.

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This article examines Korean American Christians’ involvement in interfaith relations from a practical theology perspective. The author begins the research with the broad question, “What is going on with Korean American Christians in interfaith engagement?” and interrogates more specifically the methods through which they participate in it. Gathering results from ethnographic research, the author claims that Korean American Christians build interfaith relationships through jeong, a collective sentiment many Koreans share. Jeong is an emotional bond that develops and matures over time in interpersonal relationships. As for interfaith engagements, Korean American Christians cultivate organic, messy, affectionate, and sticky relationships, letting jeong seep into their lives across religious, faith, and non-faith lines. The praxis of jeong is analyzed in three categories: (1) love and affection, (2) liberating and healing power, and (3) stickiness and vulnerability.
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Imran, Muhammad, Rohit Mahatir Manese, Ahmad Junaedy, and Saidna Zulfiqar A. Bin Tahir. "Religious Power Relations: Views of Interfaith Figures on Interfaith Marriages in Toraja." International Journal of Religion 5, no. 7 (May 16, 2024): 1120–30. http://dx.doi.org/10.61707/g6xt4g15.

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This research aims to analyze the understanding of interfaith leaders in Toraja in understanding interfaith marriages because interfaith marriages have become a social fact full of polemics. Some parties agree; on the other hand, some parties are against it. Based on reading through power relations theory and qualitative data analysis. This research found that several religious figures in Toraja, including Catholics, the Toraja Church, and Aluk Todolo, accepted interfaith marriages. This fact is accepted because interfaith marriages have become a sociological reality, so religions must think about this in order to adapt to the sociological conditions of society. The following finding is that groups also reject it: Buddhism, Islam, and the Kibaid Church. For them, interfaith marriages are not permitted in their religion. In Islam, Marriage is not just a human will but based on religious commands. This practice contradicts Law on Marriage Number 1 of 1974, article 2, paragraph 1. Interfaith marriages also have an impact; the negative impact complicates the religious status of the child, and the positive impact is that it makes people's minds open and their social circle very wide.
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Dissertations / Theses on the topic "Interfaith Relations"

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Sezenler, Olcay. "Religion In International Relations And Interfaith Dialogue." Master's thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/3/12611683/index.pdf.

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Religion was regarded as a marginal factor by scholars of International Relations for a long time. The main reason for this ignorance is that the discipline of International Relations has followed the major paradigm - secularization thesis - in social sciences until recently. This resulted in ignorance of religion as an explanatory factor in International Relations. However, this situation has recently started to change. Beginning from 1990s, the role of religion in international relations has started to be reexamined
and secularization theory has started to be criticized. On the other hand, religion has started to be regarded as a tool for peacebuilding, at the same time. In addition to its contribution to conflicts and wars, religion is increasingly seen as a potential tool for peaceful cooperation
and inter-religious dialogue is becoming a part of diplomacy and conflict resolution policies. Within this context, interfaith dialogue is a case which shows the extent of the change in the discipline of IR regarding the role of religion. This thesis aims to make a comprehensive discussion on the historical and contemporary relation between religion and international relations by focusing on the role of interfaith dialogue, specifically dialogue initiatives within the EU and the UN. The dialogue projects of these institutions and their relation with security-driven policies are examined. Thus, the main concern of this study is to raise a question about the role of interfaith dialogue, especially the one proposed by the institutions above, in transforming the role of religion in international relations.
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Mangiarotti, Emanuela. "Transcending the communal paradigm : interfaith relations across multiple dimensions in Hyderabad." Thesis, University of Kent, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.633702.

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The social space of interaith relations in India is commonly represented in the academia, the media and the everyday discourse through the paradigm of communalism. This thesis considers it an analytical and socio-political discursive space, grounded on reified religious communities and their mutual relations. Thus, similar to ethnicity and ethnic conflict, communalism tends to reproduce the discourse of Hindu vs. Muslim as a given of social relations, configuring the very conflict narrative it attempts to explain. This study proposes a shift in perspective, trying to situate the paradigm of communalism in the social space and processes in which it is articulated and that it contributes to reproduce. By relying on existing critical literature on Indian nationalism, secularism, caste and communalism and on feminist perspectives on power, conflict and identity this thesis focuses on the interconnectedness of gender and socio-economic dimensions in nalTatives of interfaith relations. It elaborates an argument of communalism as a discourse of domination and social polarisation, reproducing social boundaries of a majoritarian, patriarchal and socioeconomically asymmetric order and veiling social tensions over the positioning of different sections of society and relations of super/subordination among them. The conflict nalTative of communalism is located within the discursive landscape of Indian colonial and post-colonial society, structuring and naturalising forms of domination and social polarisation across gender and socio-economic dimensions. By exploring the urban space of Hyderabad (Deccan), this research de constructs the conflict nalTative of communalism in its different themes and articulations, conceiving of gender and socio-economic differentials as organising principles for social relations, participating in the configuration of social boundaries but also of the possibilities for transcending them. In fact, while providing a perspective on the naturalisation of relations of super/subordination through the narrative of Hindu-Muslim conflict/harmony, this study P9ints at possibilities to imagine alternatives to the dominant paradigm. Multiple tensions over forms of domination and social polarisation find expression in the discourses and practices of interfaith relations, questioning the relative positionings assigned to different sections of society within and between religious communities' boundaries. In that sense, they expose and challenge the dominant language, meaning and practice of social relations. This study aims at reflecting on conflicts as socio-political and analytical paradigms reproducing discourses of and about power. It then proposes to look within and beyond dominant conflict narratives, at the social tensions articulating possibilities for a change in the discourse and practice of social relations and their representation.
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Hargis, Grace. "Christian-Muslim Relations in Kenya: The Importance of Interfaith Peace-Building for Development." Thesis, The University of Arizona, 2012. http://hdl.handle.net/10150/243963.

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Interfaith peace-building is an important step toward increased economic development in Kenya. The use of conflict resolution strategies as components of an international effort for development has become an important topic of research and debate over the past two decades. Within the category of interfaith relations, Christian-Muslim interactions may represent some of the most relevant to development in the world today. Since both focus on expansion through conversion, Christianity and Islam often seem to be in direct "competition for souls," socio-political power, or spheres of influence. The unique history and geographical situation of Kenya is also analyzed, as well as some of the underlying psychological causes of interfaith tensions and distrust. Information collected in Nairobi and Mombasa Kenya in the Fall of 2011 is examined as a case study of Christian-Muslim relations in coastal Kenya. Possible peace-building solutions are suggested from the academic literature on the topic.
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Ezell, Darrell. "Diplomacy and US-Muslim world relations : the possibility of the post-secular and interfaith dialogue." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/1035/.

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Prior to September 11, 2001, a calculated image problem related to America’s defence strategy in the Near East and its foreign policy of exceptionalism culminated in its unfavourable perception in the Muslim world. To counter this setback, leading think-tanks recommended that US public diplomacy must lead the way in order for America to reclaim its positive image. During the Bush administration, this guidance was applied through the expansion of public diplomacy measures such as the State Department’s “Brand America” campaign and the “Shared Values Initiative”. Whilst they were successful at applying secular approaches to engaging international Muslim audiences, both campaigns failed to reach the core of Islamic society. This study contends that to reach this core, the crucial requirement must be to apply direct communicative engagement with local networks in order to restore trusted relations. In defining a new way forward, this study breaks new ground by examining the origin of this problem for America from the angle of communication. By acknowledging the many setbacks caused by various public diplomacy measures, we examine the prospects for the State Department in applying the post-secular communication strategy, Interfaith Diplomacy, to enrich political communication between US diplomats and key religious players in the Muslim world. Findings reveal that communication training under an Obama administration is essential for improving US-Muslim world relations, and this requires the recruitment of a Religion Attaché Officer Corps within the United States Foreign Service. A new Religion Attaché, equipped with a background in broad religious affairs and communication training in Interfaith Diplomacy, is likely to make significant headway in counteracting the tension caused by the US-Muslim world communication problem.
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Wandera, Joseph M. "Public preaching by Muslims and Pentecostals in Mumias, Western Kenya and its influence on interfaith relations." Doctoral thesis, University of Cape Town, 2013. http://hdl.handle.net/11427/11392.

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This research argues that public preaching by Muslims and Christians reflects their positions in the public sphere, and indicative of the competition between them. From a perceived marginalized position, Muslims want to prove that Christians err on the basis of Biblical and Qur'anic texts. Pentecostal Christian preachers, on the other hand, extend their religious spaces into the public sphere and invite Kenyans in general, and mainline Christians in particular, to recommit themselves to Jesus. The preaching of both Muslims and Christians has potential and real negative effects for public order.
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Lohr, Mary Christine. "Finding a Lutheran theology of religions : ecclesial traditions and interfaith dialogue." Thesis, University of Exeter, 2009. http://hdl.handle.net/10036/86921.

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The question of who is participating in today’s debate around theologies of other religions is important. Religious difference and the many ways of dealing with it are issues in political, social and theological initiatives. The reality of religious plurality in daily life leaves some Christians wondering about the best way to relate to non-Christian neighbors. In light of this, a series of questions emerges about who is shaping conversations with people of other faiths and what priorities they reflect. A Lutheran voice is lacking in this debate. Despite this, there has been a wide response from other Christian traditions. In some cases denominations have raised questions of religious pluralism as a theological issue, while elsewhere individual theologians have contributed to the debate. The project that follows will examine such contributions from three ecclesial traditions (Roman Catholic, Evangelical and Protestant) and individual theologians in order to chart some common concerns in the theology of religions debate. In an effort to highlight a tradition-constituted approach to the other, connections will also be made between individuals’ positions and their ecclesial traditions. This thesis will also propose a distinctively Lutheran theology of religions first by using the works of Martin Luther to introduce the Lutheran history of engagement with non-Christians. Then, Lutheran statements and resources, partnerships and institutions will be examined to discover the ways in which the Evangelical Lutheran Church in America engages non-Christians. Finally, this project will propose crucial elements for a specifically Lutheran theology of religions. These elements will be put in conversation with individual Lutheran theologians who have made contributions to the debate. Ultimately a theology of kinship will emerge. Using distinctively Lutheran themes, this theology recognizes a connection between all people and calls Lutherans to live in kinship with the religious other.
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Gramstrup, Louise Koelner. "Jewish, Christian, and Muslim women searching for common ground : exploring religious identities in the American interfaith book groups, the Daughters of Abraham." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/25937.

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This thesis examines how women negotiate their identification within and as a group when engaging in interreligious dialogue. It is an in-depth case study of the women’s interfaith book groups, the Daughters of Abraham, located in the Greater Boston Area. This focus facilitates an in-depth understanding of the dynamics of relationships within one group, between different groups, and as situated in the American sociocultural context. I explore the tensions arising from religious diversity, and the consequences of participating in an interreligious dialogue group for understandings of religious self and others. Categories such as boundary, power, sameness, difference, self and other serve to explore the complexities and fluidity of identity constructions. I answer the following questions: How do members of the Daughters of Abraham engage with the group’s religious diversity? How does their participation in the Daughters of Abraham affect their self-understanding and understanding of the “other?” What can we learn about power dynamics and boundary drawing from the women’s accounts of their participation in the Daughters of Abraham and from their group interactions? Two interrelated arguments guide this thesis. One, I show that Daughters members arrive at complex and fluid understandings of what it means to identify as an American Jewish, Christian, and Muslim woman by negotiating various power dynamics arising from ideas of sameness and difference of religion, gender, and sociopolitical values. Two, I contend that the collective emphasis on commonalities in the Daughters of Abraham is a double-edged sword. Explicitly, this stress intends to encourage engagement with the group’s religious diversity by excluding those deemed too different. However, whilst this emphasis can generate nuanced understandings of religious identity categories, at times it highlights differences detrimental to facilitating such understanding. Moreover, this stress on commonalities illuminates the power dynamics and tensions characterizing this women’s interfaith book group. Scholarship has by and large overlooked women’s interreligious engagements with explicit ethnographic studies of such being virtually non-existent. This thesis addresses this gap by using ethnographic methods to advance knowledge about women’s interreligious dialogue. Furthermore, it pushes disciplinary discourses by speaking to the following interlinked areas: Jewish-Christian-Muslim relations, formalized interreligious dialogue, interreligious encounters on the grassroots level, women’s interreligious dialogue, a book group approach to engaging with religious diversity, and interreligious encounters in the American context post-September 11th 2001.
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Verschelden, Marie-Claude. "Le rapport d'altérité dans les relations ethniques : le cas des couples mixtes du Saguenay-Lac-Saint-Jean /." Thèse, Chicoutimi : Université du Québec à Chicoutimi, 1999. http://theses.uqac.ca.

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Charlap, Yaakov. "Medieval and modern halakhic attitudes on the applicability of Biblical rabbinic law concerning the Seven Nations and the ancient pagans to contemporary non-Jews : a study in Halakhah, exegesis and history." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22570.

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This thesis focuses on two issues among the many comprising the broad subject of the relationship between Jews and non-Jews according to Jewish law. The issues are: (1) the prohibition against selling real estate in the land of Israel to non-Jews; and (2) the prohibition against intermarriage.
The prohibition against selling real estate in the land of Israel to non-Jews is based upon a Rabbinic interpretation of the phrase "lo Tehanem" from Deut. 7:2. In the period of the "Rishonim" (from Maimonides till Radbaz) the general view was that this prohibition was still in force and applied to contemporary non-Jews. From the beginning of the modern era, however, this prohibition, as a result of the new reality facing the struggling Jewish settlement in the land of Israel, became problematic.
The prohibition against intermarriage underwent a reverse development. During the Talmudic period most of the Rabbis, guided by the context of the Biblical text, argued that the Biblical prohibition only concerned the "Seven Nations" who used to live in Canaan at the time of the conquest and the settlement. But at the beginning of the modern era a rabbinic consensus gradually emerged that this Biblical prohibition related not only to the "Seven Nations" or "Ancient Pagans", but to all non-Jews at all times. (Abstract shortened by UMI.)
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Gulbahar, Cunillera Zehra. "Des "imams importés" aux "théologiens natifs" : formation des cadres religieux musulmans en France et en Allemagne." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0096.

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Cette thèse de doctorat retrace les trajectoires personnelles, scolaires et professionnelles des jeunes musulmans, étant nés et ayant grandi en France et en Allemagne, qui partent en Turquie pour étudier la théologie, à travers un programme interétatique, destiné à la formation des cadres religieux musulmans natifs et appelé « théologie internationale ». Retournant dans les pays de leur naissance avec un diplôme d’État, ces jeunes sont engagés par les associations religieuses en tant qu’imam-khatib, prédicateur, enseignant du Coran ou responsable des mosquées. Notre travail inscrit ces trajectoires dans un contexte européen marqué par un « problème de l’imam », dont la solution serait une « formation adéquate » sous le contrôle des États séculiers, qui cherchent à réguler la « nouvelle religion de l’Europe ». Sur la base d’une recherche empirique réalisée en France, Allemagne et Turquie, la thèse analyse ce processus, à l’échelle nationale, en tant que moyen d’intégrer les musulmans à la société globale par une reconnaissance de leurs revendications religieuses, les renvoyant dans le même temps à leurs communautés spécifiques. Dans la mesure où l’État séculier requiert un interlocuteur bien délimité afin de pouvoir nationaliser l’islam et « naturaliser » les musulmans, le cadre des structures juridico-politiques existantes les oblige à se définir comme des communautés religieuses. Ce processus dévoile les soubassements éminemment chrétiens de la laïcité française et de la sécularité allemande, deux modèles différents de sécularisme européen ayant des difficultés à accommoder les structures historiquement établies régissant les relations État-Église afin d’y inclure l’islam. À l’échelle de la subjectivité, cette thèse explore les manières dont les politiques gouvernementales assujettissent ces « imams-théologiens natifs », dans les deux sens du mot : à la fois en faisant d’eux des sujets tout en les soumettant aux nouvelles techniques de gouvernementalité, dont le but est de fabriquer des acteurs musulmans « compatibles » avec les démocraties européennes . Ces jeunes cadres religieux musulmans exercent leur capacité d’agir dans les interstices de nouveaux désirs et d’anciens liens : la volonté de servir l’islam en français et en allemand, d’une part, et la nécessité de reconfigurer leurs relations complexes avec la langue turque et la Turquie, d’autre part, mais aussi avec les institutions religieuses appartenant aux premières générations d’immigrés. Leurs engagements au sein des mosquées européennes et des centres de dialogue interreligieux créent également de nouveaux espaces, dans lesquels l’islam turc en Europe ainsi que les frontières entre les trois monothéismes européens sont en cours d’être redéfinies par des élaborations théologiques comparatives. De manière plus générale, ce travail aborde les enjeux que la nouvelle pluralité religieuse pose à la fois aux États séculiers et aux acteurs religieux, conduisant les uns vers une désabsolutisation de la laïcité ou de la sécularité comme la norme hégémonique régissant les relations États-religions, et incitant les autres à une redéfinition théologique de leur religion respective à pied d’égalité
This Ph.D. dissertation describes personal, academic and professional trajectories of young Muslims, born and raised in France and Germany, who attend Turkish universities through an interstate program for the training of native Muslim religious personnel called “International Theology.” Returning to their countries of birth, after having a B.A. degree in theology, these young Muslims are employed by religious associations as imam-khatib, preacher, Coran teacher or representative of mosques. This work places their trajectories within a European context in which imams or religious leaders have come to be regarded as a problem even a threat, whose solution is to be found in “proper training” under the control of the secular states seeking to regulate “Europe’s new religion” more efficiently. Based on empirical research in France, Germany and Turkey, the dissertation analyzes this process as a means of integrating Muslims to the larger society by recognizing some of their religious claims while at the same time sending them back to their particular community. Since the secular state needs a well-defined representative body as an interlocutor for the nationalization of Islam and “naturalization” of Muslims, integration to the larger society requires defining Islam as a religion and Muslims as a “religious community” within the framework of existing legal-political structures. This process reveals the well-entrenched Christian underpinnings of French laicity and German secularity, which represent two different systems of European secularism. Both have difficulties adapting Islam to fit within long established structures that have historically managed State-Church relations. At the subjective level, the dissertation explores the ways in which governmental policies empower young Muslims as the “native imams-theologians” while at the same time subjecting them to new techniques of governmentality, which aim at constituting Muslim subjects “compatible” with European democracies. The main argument of the dissertation is two-fold. First, these young Muslim religious personnel exercise their agency in the interstices of new desires and old ties: to serve Islam in French or in German, on the one hand, and, on the other, to reconfigure their complex relations with the Turkish language, with Turkey, and with the institutions built by the first generations of Turkish migrants in Europe. Second, their engagements in the European mosques and at the centers of interfaith dialogue create new spaces in which Turkish Islam in Europe is being redefined along with the boundaries between the three monotheisms. At a more theoretical level, this work broaches the stakes of religious plurality in the twenty-first century, driving European governments to de-absolutize their secular norms in dealing with religions and ushering in new religious social actors, Muslim as well as Christian, to re-theologize interfaith relations on more equal terms
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Books on the topic "Interfaith Relations"

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1919-, Clark Francis, and Council for the World's Religions., eds. Interfaith directory. New York, NY: International Religious Foundation, 1987.

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Wigoder, Geoffrey. Jewish-Christian interfaith relations: Agendas for tomorrow. Jerusalem: Institute of the World Jewish Congress, 1998.

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R, Smock David, ed. Interfaith dialogue and peacebuilding. Washington, D.C: United States Institute of Peace Press, 2002.

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Moshé, Nancy. Global interfaith directory 1993. New York, N.Y: Temple of Understanding, 1993.

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Blakemore, Scott. Faith-based diplomacy and interfaith dialogue. Leiden: Brill, 2019.

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Ellis, Kail C., ed. Nostra Aetate, Non-Christian Religions, and Interfaith Relations. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-54008-1.

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Churches, World Council of, ed. Not without my neighbour: Issues in interfaith relations. Geneva: WCC Publications, 1999.

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Emmanuel, Singh David, Schick Robert 1957-, I.S.P.C.K. (Organization), and Henry Martyn Institute of Islamic Studies., eds. Approaches, foundations, issues, and models of interfaith relations. Delhi: Jointly published by Indian Society for Promoting Christian Knowledge and Henry Martin Institute of Islamic Studies, Hyderabad, 2001.

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Tosh, Arai, and Ariarajah S. Wesley, eds. Spirituality in interfaith dialogue. Geneva: WCC Publications, 1989.

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Sarva-Dharma-Sammelana (Conference) (1993 Bangalore, India). Visions of an interfaith future. Oxford: International Interfaith Centre, 1994.

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Book chapters on the topic "Interfaith Relations"

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Pearson, Anne M., and Robert H. Stockman. "Interfaith Relations." In The World of the Bahá'í Faith, 201–10. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429027772-19.

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Bunza, Mukhtar Umar. "Challenges of Muslim-Christian Relations in Nigeria." In Interfaith Dialogue, 59–72. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-59698-7_5.

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Pawlikowski, John T. "Article Four of Nostra Aetate and Christian-Jewish Relations." In Interfaith Dialogue, 17–29. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-59698-7_2.

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Ahmed, Ali. "Impact of State Policies on Interfaith Relations in Pakistan." In Interfaith Dialogue, 73–85. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-59698-7_6.

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Abe, Masao. "Interfaith Relations and World Peace: A Buddhist Perspective." In Buddhism and Interfaith Dialogue, 177–81. London: Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1007/978-1-349-13454-0_15.

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Nonterah, Nora Kofognotera. "The Challenges of Interfaith Relations in Ghana." In Pathways for Interreligious Dialogue in the Twenty-First Century, 197–211. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137507303_15.

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Walsh, Thomas G. "Justice, Faith, and Interfaith: The Relevance of Faith and Interfaith Relations to Crime Prevention." In Women and Children as Victims and Offenders: Background, Prevention, Reintegration, 369–93. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-28424-8_14.

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Ellis, Kail C. "Introduction: Nostra Aetate and Its Relevance for Today." In Nostra Aetate, Non-Christian Religions, and Interfaith Relations, 1–5. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54008-1_1.

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Anagnostopoulos, Archimandrite Nikodemos. "Eastern Orthodox Perspectives on Nostra Aetate and Muslim–Christian Relations." In Nostra Aetate, Non-Christian Religions, and Interfaith Relations, 211–22. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54008-1_10.

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Sudworth, Richard. "The Church of England’s and the Responses of the Broader European Protestant Traditions to Nostra Aetate." In Nostra Aetate, Non-Christian Religions, and Interfaith Relations, 225–43. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54008-1_11.

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Conference papers on the topic "Interfaith Relations"

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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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Katimin, Katimin. "Muslim Theological Insights in Building Constructive Interfaith Relations." In Proceedings of the 1st International Conference of Global Education and Society Science, ICOGESS 2019,14 March, Medan, North Sumatera, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.14-3-2019.2292026.

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Zeleneeva, Gul'nara. "INTER-ETHNIC AND INTERFAITH RELATIONS IN THE MARI REGION BEFORE THE REVOLUTION." In Марийская Традиционная Религия: история и современность. Йошкар-Ола: государственное бюджетное научное учреждение при Правительстве Республики Марий Эл "Марийский научно-исследовательский институт языка, литературы и истории им. В.М. Васильева", 2022. http://dx.doi.org/10.51254/978-5-94950-120-7_2022_20.

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İbadov, Rakif. "About The Religious Sites of The Medieval Period of The Southeastern Region of Azerbaijan Republic." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201812.

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In the medieval Ages, the geography of the rich religious and spiritual and monuments of Azerbaijan is ancient and extensive. It is urgent to identify and investigate the role and the place of religious sanctuaries which includes these spiritual values. In the modern phase the state care and important attention being paid in this direction, in the process of strengthening of the independence, the policy of preserving religious and spiritual values, interfaith relations and peacekeeping of our national leader H. Aliyev′s strategic policy is necessary historically. Keywords: Sanctuary, Tomb, Sacred Place, Multiculturalism, Synagogue.
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Pratt, Douglas. "ISLAMIC PROSPECTS FOR INTERRELIGIOUS DIALOGUE: THE CONTRIBUTION OF FETHULLAH GÜLEN." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/pnmx6276.

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Countering extremist ideology may be a problem primarily for the Muslim world, but it has major implications for, and so the interest of, the wider world. Although it might seem that it is the strident militant voices that are gaining ground in the Muslim world, there are also strong voices from within Islam seeking to proclaim the Muslim priority for peaceful and harmonious relations with the wider world, including with religious neighbours. Such a voice is that of Fethullah Gülen. This paper seeks to understand the prospects and appropriate contexts for dialogue: what enables, and what hinders, good interfaith relations? The paper addresses the issue of Islamic paradigms for inter-religious relations and dialogue, then analyses and critically discusses the views of Fethullah Gülen. The intention is to identify a perspective that will encourage future inter-religious dialogue and enhance the relations of Islam to other faiths, a perspective indicative of transitions within the Muslim world and one that gives cause to be hopeful for the recovery of the true way of peace.
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Chukov, Vladimir. "Reformation, Martin Luther (1483-1546), anti-Semitism and Islam." In 9th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade - Serbia, 2023. http://dx.doi.org/10.32591/coas.e-conf.09.10093c.

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This study aims to present the philosophical-religious and political-social theses of Martin Luther, as well as the time-specific social construction in which his concepts were born. The research methodology is philosophical-historical, implying the following content of the text: Introduction; Erasmus of Rotterdam and Thomas More - they are perceived as harbingers of free thought in Europe, but at the same time, in principle, both Erasmus and More remained to a greater or lesser extent convinced Catholics. It is no accident that most of their works are studies of religious texts; The Reformation was a consequence of violent socio-economic and political transformations; Martin Luther; A conclusion outlining the influence of Luther's theses and how his teaching played an extremely important role in creating a paradigm in interfaith relations in the Middle Ages. The Reformation was not only the cause of the Western Schism (1374-1417), which modeled relations in Europe and the Christian world. It created a system of international relations, parts of whose profile leave imprints to this day.
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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.
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Aslandogan, Y. Alp, and Bekir Cinar. "A SUNNI MUSLIM SCHOLAR’S HUMANITARIAN AND RELIGIOUS REJECTION OF VIOLENCE AGAINST CIVILIANS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/yynr3033.

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This paper analyses the multi-faceted response of a Sunni-Hanafi scholar, Fethullah Gülen, to the phenomenon of violence against civilians under a religious rhetoric. Gülen’s response involves four components: (a) humanitarian, (b) religious, (c) political or realist, and (d) practical/educational. (a) Gülen categorically condemns acts of violence against innocent non-combatants including women and children as inhuman. (b) Gülen sets out the principles of Islamic jurisprudence that invalidate any declaration of war by individuals or groups: hence, such self-declared wars under the banner of Islam cannot be regarded as legitimate. He refutes ‘the end justifies the means’ argument, calling it a Marxist-Communist rhetoric, with no Islamic justification whatever. (c) While discussing misunderstanding, misrepresentation and abuse of religious texts, Gülen hints at the presence of individuals, interest groups, and other entities that benefit from friction and violent conflict. He suggests that the possibility should be considered that some individuals have been manipulated, perhaps even ‘hypnotised’ through special drugs, to carry out actions they would otherwise not carry out. (d) Gülen offers practical approaches to rooting out the problem of hate-mongering and violent conflict. The underlying dynamic of this approach is to provide, through education, mutual understanding, respect, opportunity and hope. Only educational institutions that foster inter- faith and intercultural dialogue, mutual understanding and respect, and offer hope of upward mobility, can provide lasting solutions. Concepts such as ‘love of creation due to the Creator’ can be located in every culture and spiritual tradition. Gülen’s own emphasis on Islamic spirituality provides an example that is particularly significant for Muslims: his argument against terrorism and for peaceful interfaith relations is based upon the authoritative view of the Sunni tradition, to which 90% of the world’s Muslims adhere.
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Janis, Yanice, and 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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