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Journal articles on the topic 'Interfaith Relations'
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1
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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Meri, Josef. "Teaching Interfaith Relations at Universities in the Arab Middle East: Challenges and Strategies." Religions 12, no. 5 (May 9, 2021): 330. http://dx.doi.org/10.3390/rel12050330.
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This study explores the present state of teaching Interfaith/Interreligious Relations at universities in the Arab Middle East. First, it considers the definition and various approaches to teaching Interfaith Relations by leading proponents of Interreligious Studies in the West such as Oddbjørn Leirvik and Marianne Moyaert within a theoretical framework that is sensitive to the Arab Middle Eastern context. It explores several key factors in Arab society that have prevented the teaching of Interfaith Relations in universities. The discussion then turns to the unique Dar Al-Kalima University (Palestine) Interreligious Dialogue Inter-Regional Curriculum initiative and its significance for teaching Interfaith Relations in the university. Finally, the study examines the case study method of teaching developed by Diana Eck at Harvard University, which can be adapted to a Middle Eastern context and offers two unique case studies for university teachers.
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Nizamutdinova, Oksana. "The Modern Interfaith Relations in Egypt." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2018): 164–72. http://dx.doi.org/10.15688/jvolsu4.2018.6.13.
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Kolodnyi, Anatolii M. "Tolerantization of interfaith relations in Ukraine." Ukrainian Religious Studies, no. 48 (September 30, 2008): 78–83. http://dx.doi.org/10.32420/2008.48.1978.
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Freedom of expression gives us the right to say what we think, but it does not oblige us to do so. This is evidenced by the so-called "cartoon conflict" associated with the name of Mohammed. He confirmed the differences of civilizations: we have a misunderstanding in the West of the psychology of the religiosity of the East. At the same time, if one did not have enough understanding of deep religious feelings, spurred by their inattention, the other showed a clear exaggeration of what was done and even perceived false information of what happened, for the truth. The East deepened the conflict of civilizations by giving it the right to use, as an argument against Western civilization, the belief that democracy, which it carries, and the freedom of speech it stands for, could open the way to ridicule and abuse of their faith.
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Premawardhana, Shanta. "Interfaith relations and the global church." Review & Expositor 114, no. 1 (February 2017): 52–62. http://dx.doi.org/10.1177/0034637316688452.
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Ever since early human beings were able to seek meaning and purpose in life, religious diversity has existed. Jesus and the early Church needed to navigate this reality as well. Through most of the five hundred year history of the colonial period, Western Christians neglected to address this question with the seriousness it requires, mostly because of a theological attitude of Christian superiority and triumphalism that accompanied the colonial movement. Notable exceptions include the 1893 World’s Parliament of Religions convened in Chicago by a Presbyterian minister and chaired by a Swedenborgian layman, and the 1910 International Mission Conference convened in Edinburgh that gave birth to the modern ecumenical movement. This article will lay out the key theological touch points in the global ecumenical movement’s journey toward interreligious dialogue from 1910 to the present day. It will also offer a proposal for addressing challenges and promises of theological methodology if we were to take seriously the reality of religious diversity.
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Candra Dvi Jayanti. "The Thudong Bhikkhu Pilgrimage." Societas Dei: Jurnal Agama dan Masyarakat 11, no. 1 (April 30, 2024): 39–55. http://dx.doi.org/10.33550/sd.v11i1.415.
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Thousands of kilometres travelled by 32 thudong monks from Thailand to Indonesia was not only a spiritual moment for the participants but also a historical event in Indonesian interfaith relations. Given the abundance of enthusiasm, this article aims to explain the purity of interfaith harmony created by local communities and Thai monks, who also contributed to promoting interfaith dialogue discourse among grassroots communities. By delving into the internet, a netnography approach is used to get a deeper and broader understanding of the events by comparing one digital document with another. In the interfaith encounters along the pilgrimage highway, both parties exhibited reciprocal behaviours of shared feelings and kindness that encouraged them to complete the ritual mission together. They were able to dismantle the religious barriers that frequently impede harmonious interfaith relations as a result of warm acceptance, hospitable interactions, and engaging dialogue onsite and via social media.
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Salim, Arhanuddin. "Mainstreaming Interfaith Education." EDUKASI: Jurnal Penelitian Pendidikan Agama dan Keagamaan 20, no. 3 (December 24, 2022): 252–61. http://dx.doi.org/10.32729/edukasi.v20i3.1156.
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Abstract This paper evaluates interfaith education in Indonesia through a case study of Interfidei's school program in Yogyakarta. Interfaith education is one of Indonesia's most common ways of addressing interfaith tensions. This qualitative research uses a comparative descriptive method with data collection techniques using in-depth interview techniques, observation, and documentation. The research location is in Yogyakarta, observing the implementation of the Interfaith School at the Interfidei Foundation, Yogyakarta. Interfidei school is an excellent interfaith school in Indonesia. The form of interfaith education developed by Interfidei focuses on interfaith community activities and is booming with the interpersonal approach to reduce prejudice between participants. However, interreligious education focusing on interpersonal relations fails to bring about significant inter-religious understanding because it avoids discussing fundamental theological issues and differences. The results showed that theological and philosophical approaches are needed to bring about a profound change in interfaith knowledge in Indonesia rather than the current focus on interpersonal relations. Abstrak Tulisan ini mengevaluasi pendidikan lintas agama di Indonesia melalui studi kasus program sekolah Interfidei di Yogyakarta. Pendidikan lintas agama adalah salah satu cara paling umum di Indonesia untuk mengatasi ketegangan antar agama. Penelitian kualitatif ini menggunakan metode deskriptif komparatif dengan teknik pengumpulan data menggunakan teknik wawancara mendalam, observasi, dan dokumentasi. Penelitian dilakukan di Yogyakarta, pada Sekolah Lintas Agama di Yayasan Interfidei. Sekolah Interfidei adalah sekolah unggulan antar-agama di Indonesia. Bentuk pendidikan lintas agama yang dikembangkan oleh Interfidei menitikberatkan pada kegiatan komunitas lintas agama dengan pendekatan interpersonal untuk mengurangi prasangka antar peserta. Namun, pendidikan antar-agama yang menitikberatkan pada relasi interpersonal menghasilkan pemahaman antar-agama yang signifikan karena menghindari pembahasan persoalan dan perbedaan teologis yang mendasar. Hasil penelitian menunjukkan bahwa pendekatan teologis dan filosofis diperlukan untuk membawa perubahan mendalam dalam pengetahuan lintas agama di Indonesia daripada fokus hubungan interpersonal saat ini.
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Hadi Kusuma, Jamaludin, and Sulistiyono Susilo. "Intercultural and Religious Sensitivity among Young Indonesian Interfaith Groups." Religions 11, no. 1 (January 2, 2020): 26. http://dx.doi.org/10.3390/rel11010026.
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Increasing tension and conflict in interfaith relations throughout the world has encouraged interfaith dialogue introduced by various well-known figures and world organizations to facilitate intercultural and interreligious understanding and tolerance. Interreligious dialogue now involves more youth participation, as they are more likely to guarantee the sustainability of civic values, intercultural relations, and social advocacy. This article analyzes the sensitivity of young interfaith activists in two civil organizations in Yogyakarta, Indonesia. Psychometric measures using the Intercultural and Religious Sensitivity Scale Questionnaire (IRSSQ) were analyzed to test three research questions: (1) Are there differences in intercultural and religious sensitivity between Muslim and Christian activists? (2) Are there differences in intercultural and religious sensitivity between female and male students? (3) Are there differences in sensitivity between the two organizations? The results suggest that inherent multiculturalism in Indonesian culture provides a strong foundation for interfaith activists in responding to cultural and religious differences. The results of this study theoretically confirm previous studies to promote intercultural education and interfaith encounters to overcome the threat of ethnocentrism. This study also encourages the strengthening of comprehension, competence and communication in intercultural sensitivity in young interfaith activists in Indonesia.
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Kolodnyi, Anatolii M. "Problems of Tolerating Interfaith Relations in Ukraine." Ukrainian Religious Studies, no. 47 (June 3, 2008): 5–12. http://dx.doi.org/10.32420/2008.47.1941.
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Ukraine has been a religiously pluralistic country since its appearance on the world map. Already in its first power formation, the Kyivan Rus state coexisted in believing in their gods pagans of different tribes, an attempt to unite in one pantheon sought to execute (though unsuccessfully) Prince Vladimir in 982. In our own way, our people perceived their spiritual world and Christianity after being baptized by Prince Vladimir in 988. He combined this religion with paganism in his beliefs and thus became a two-man. Otherwise it could not be. Paganism is a religious picture of nature and human activity in it. Christianity is a religious picture of man in his relationship with other people and God. That is why, having come to our territories, Christianity, because of the lack of some specific nature of its nature, could not replace or supplant paganism. It baptized him. That is why we now have practically not pure Christianity in the beliefs of the people, but Christianized paganism and at the same time linguistic Christianity. This syncretism is one of the foundations of the religious pluralism that characterizes the spiritual world of our people.
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De La Torre, Miguel A. "Interfaith relations and the pursuit of justice." Review & Expositor 114, no. 1 (February 2017): 81–89. http://dx.doi.org/10.1177/0034637316687358.
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Neoliberalism as a religious movement is an economic doctrine that can only be accepted by faith. This neoliberal faith is based on the power amassed by a decentralized network of institutions, and the militarily “advanced” nations it profits, which in turn verifies the universality of its economic doctrines. There can be no salvation outside the global market forces of “free trade.” An alternative to the spirit of neoliberalism can be found within the faith of the people. Within the present post-modern condition, a space has been opened—perhaps inadvertently—for the sacred. In this space, the faith and/or spirituality of the people can directly challenge global capitalism. The alternative to neoliberalism, the hope for the vast majority of the world’s population, will be found within their own faith traditions—specifically, how those faith traditions equip the marginalized within their midst to seek their own liberation. Although the actual tenets of any faith are important, the poor and disenfranchised usually approach their faith tradition differently than those who usually serve as the academic or ecclesiastic spokespersons of the faith. Any attempt to understand the faith of the people from the margins of the community will find itself rooted in the everyday, attempting to discover how their faith provides the means of surviving the condition of their disenfranchisement.
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Prascevic, A. "The Role of the Serbian Orthodox Church in Relations with Muslims from 1920 to 2020." Russia & World: Sc. Dialogue, no. 2 (June 2, 2024): 174–83. http://dx.doi.org/10.53658/rw2024-4-2(12)-174-183.
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Relations between Orthodox and Muslims in the Western Balkans often become a world-class topic due to the interest of international factors actively involved in this process. The Serbian Orthodox Church is a key factor in the development of interfaith dialogue, to which it has made a significant contribution through its primates, bishops and priests. Her role came to the fore in the post-war years, when, despite great sacrifices among Orthodox believers, she called for interfaith peace and coexistence, thereby contributing to the stability of the Western Balkans. In historical retrospect, the article examines the relations of peoples and representatives of different religions in one common state in political circumstances. The facts presented in the article allow us to draw conclusions about the level of interfaith dialogue and the contribution of representatives of various faiths to interfaith reconciliation. The article is an experience of a comprehensive scientific study of interreligious relations between Orthodox and Muslims in Serbia: when writing it, the researcher turned to various sources: Christian and Muslim religious and apologetic literature, history, sociology, journalism, etc., aiming at an impartial presentation of the most accurate and diverse information on this topic.
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Andrew Fedorovich, Polomoshnov, and Polomoshnov Platon Andreevich. "Religious Tolerance as a Law and Practice (in Islam and Orthodoxy)." Islamovedenie 11, no. 4 (December 2020): 47–58. http://dx.doi.org/10.21779/2077-8155-2020-11-4-47-58.
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The article analyzes the concept of religious tolerance in the context of the relationship be-tween its legal support and the practice of interfaith relations. Tolerance is viewed as one of the key principles of modern policy and practice of interfaith relations in the Russian poly-confessional religious community in close connection with the principles of freedom of con-science and confessional equality. The measure of religious tolerance is social loyalty and hu-manistic potential of a particular religious denomination. The historical origins of religious toler-ance in Islam and Orthodoxy, as well as pre-revolutionary, Soviet and modern Russian models of interfaith relations and religious politics are investigated. The characteristic of the legislative base of the modern Russian model of religious tolerance is given. Tolerance as a norm of inter-faith relations is considered on three levels. At the level of individual religious behavior of be-lievers, religious tolerance is manifested as a loyal attitude towards non-believers and atheists. At the level of interchurch relations of confessions, tolerance is realized as an orientation towards the inter-confessional world, dialogue and cooperation of confessions in maintaining the socio-cultural stability of Russian society. At the level of the religious policy of a poly-confessional state, religious tolerance is viewed in the context of the flexible, situational implementation of the principles of freedom of conscience, confessional equality, as well as ensuring effective co-operation between traditional churches and the Russian state in improving the spiritual potential and social stability of Russian society. The authors state that religious tolerance is an ultimate principle for modern spiritual situation in the Russian Federation although there is not complete correspondence between its legislative declaration and the real practice of interfaith relations. The task of state policy in the field of religion is to optimize interfaith relations in the country, relying on the support and organization of effective dialogue and cooperation between church organizations of traditional Russian confessions, both at the regional level and at the level of their central, governing bodies.
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Ahsin, Nurul, Titis Thoriquttyas, and Wildan Nasrulloh. "Interfaith Social Relations Among Muslim-Non-Muslim Students: Portraying Religious Harmony in the School." Edukasia : Jurnal Penelitian Pendidikan Islam 17, no. 1 (August 6, 2022): 139. http://dx.doi.org/10.21043/edukasia.v17i1.14022.
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<p class="07KatakunciKeywords"><span>This research aims to reveal: 1) How are the conditions of interfaith social interaction between Muslim and non-Muslim students at SMAN 1 Kandangan Kediri? 2) What is the role of Islamic <a name="_Hlk109900957"></a>education teachers in building <a name="_Hlk109901194"></a>interfaith social interactions between Muslim and non-Muslim students? 3) What is the impact of understanding interfaith social attitudes by Islamic education teachers on students? This research used a qualitative approach conducted at SMAN 1 Kandangan Kediri. The data were collected through observations, interviews, and documentation. Informants in this study were Islamic education teachers, students of SMAN 1 Kandangan Kediri, and Christian education teachers. Meanwhile, data analysis was carried out using data reduction, data presentation, and drawing conclusions. The results of this study revealed that 1) the condition of interfaith social interaction showed a quite harmonious attitude, and it did not show any indications leading to division. 2) Islamic education teachers played a key role as an example of a figure forming students' interfaith social attitudes. 3) The impact on students included being more democratic, wiser in performing religious rituals, a high social spirit, more solid in cooperation, and respecting and appreciating each other.</span></p>
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Septian, Ahmad Aldo, and Al Qodar Purwo Sulistyo. "Hak Waris Anak Dari Perkawinan Beda Agama." MORALITY: Jurnal Ilmu Hukum 9, no. 2 (December 18, 2023): 224. http://dx.doi.org/10.52947/morality.v9i2.354.
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Interfaith marriage is a marriage between a man and a woman who have different beliefs. Interfaith marriage is one of the events that often occurs in Indonesia, because Indonesia has a variety of races, tribes and religions. The impact arising from interfaith marriages is the problem of children's inheritance rights and the position of children from interfaith marriages. The results of this study according to the Civil Code children born from interfaith marriages have the right to become heirs and the position as a child is still recognized through civil relations with the mother while according to KHI children born from interfaith marriages are not entitled to inheritance rights unless the testator gives through grants or wills. This research uses normative legal research methods with a research approach in the form of legislation, the Civil Code (KUHPerdata) and the compilation of Islamic law (KHI).
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Earl, Arville, and Shelia Earl. "Missions involvement and interfaith relations: Forming pathways of commonality." Review & Expositor 114, no. 1 (February 2017): 90–98. http://dx.doi.org/10.1177/0034637316685773.
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The reality of an ever-accelerating globalization, accompanied by an expanding religious pluralism, presents significant challenges to many long-enduring concepts of doing missions. This article will focus on identifying some of those challenges and offering some possible options for ongoing missions involvement. Particular attention will be given to the potential of melding missions practices with the nurturing of interfaith relationships with the prospect of forming covenants of commonality. It is our premise that continuing interfaith conversations will break down barriers of misunderstanding and facilitate the growth of mutually compatible relationships across delicate cultural and religious boundary lines. Within the context of these developing cross-faith relationships, probable new opportunities for effectual missions ministry will emerge. In developing this article, we will draw from multiple sources, including published works by notable scholars of missiology, theology, ethics, and sociology. Songs, hymns, poems, and prayers will provide helpful illustrations. Additional material will come from real-life interfaith interchanges and from our personal experiences while serving as missions practitioners in West Africa and Eastern Europe.
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Willoughby, Jay. "Islam and Interfaith Dialogue." American Journal of Islam and Society 31, no. 2 (April 1, 2014): 160–62. http://dx.doi.org/10.35632/ajis.v31i2.1055.
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On March 21, 2014, Seyed Amir Akrami, a visiting Iranian scholar at the EasternMennonite University in Harrisonburg, VA, visited the headquarters ofthe International Institute of Islamic Thought. He holds a PhD in the philosophyof religion (McGill University), as well as a BA and an MA in Islamictheology and mysticism (University of Tehran).In his opening remarks he stated that with the end of the Cold War, thecloser relations between politics and religion necessitates interfaith relations.Realizing this, the West (especially the United States) has undertaken an unprecedentedstep: establishing centers for religion and diplomacy. Akrami considersthis a very positive development. Another reason for this new approachwas Samuel Huntington’s (d. 2008) “clash of civilizations” theory, which upsetmany Muslims. What is often forgotten, however, is that Huntington alsocalled for dialogue. President Mohammad Khatami of Iran responded to thisby launching his 2001 “dialogue of civilizations” initiative. Akrami maintainsthat political and economic polarization is being replaced by cultures, of whichreligion is a very important part. Given that Islam and Christianity are theworld’s two largest religions, it is more practical to focus on them than tryingto start a dialogue with all religions at this time.The second part of his presentation consisted of several historical observationsrelated to Christian views of Islam, Muslim views of other religions(especially Christianity), and how best to approach/view these two religions’relationship. John of Damascus (d. 750), an early Christian scholar of Islamnoted for his largely polemical works, viewed Islam as a Christian heresy.Centuries later, the Crusades poisoned Muslim-Christian relations. But, importantly,part of the reason for this military onslaught was the great schismof 1054 that split Christendom between the Catholic Church (Rome) and theOrthodox Church (Constantinople).Normal Daniel’s Islam and the West: The Making of an Image (Oxford:Oneworld, 1993) is a very good source for these negative views. Among themare the following: (1) Muhammad was a cardinal who wanted to become thepope. When he failed in this attempt, he became a heretic; (2) Muhammadtrained a dove or a bird to sit on his shoulder in order to deceive/delude hisfollowers into thinking that he was being inspired; and (3) Dante, in his DivineComedy, called Muhammad an imposter and liar and therefore placed him inthe eighth circle of hell ...
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Faizuddin Ramli, Ahmad, Mohamed Ashath, and Ahmad Moghri. "A Comparative Study on the Notion of Dialogue in Islam and Buddhism." Jurnal Akidah & Pemikiran Islam 25, no. 2 (December 28, 2023): 67–110. http://dx.doi.org/10.22452/afkar.vol25no2.3.
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Interfaith dialogue is a vital tool for promoting understanding and cooperation between different religious communities. This article presents a comparative study of the Islamic and Buddhist perspectives on interfaith dialogue. Drawing on primary sources from both religions, this study explores the theological foundations of interfaith dialogue and the practical strategies employed by Muslims and Buddhists in promoting interfaith understanding. The similarities and differences between the two religions’ approaches to interfaith dialogue are analysed, examining how their respective beliefs, practices, and histories shape their attitudes toward religious diversity. The research design is qualitative using library research by emphasizing content analysis on Islam and Buddhism scripture. The results show that the Islamic paradigm of interreligious dialogue is da‘wah (propagation, invitation or introducing Islam) which is rooted in Tawhid, in contrast, Buddhism promotes liberation from human suffering which is rooted in Bhavana and mindfulness. The study contributes to the principle of interfaith dialogue and provides insights into the potential of interfaith relations for sustaining harmony, peace, and mutual respect in diverse societies. Studies suggest the understanding of each fundamental to encourage Muslim and Buddhist scholars to produce comprehensive interreligious dialogue, theologically and philosophically.
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Hanan, Djayadi, Ridwan Ridwan, Sally Azaria, and Perwita Suci. "Bridging Peace and Interfaith Dialogue through Religion Twenty (R20) Forum in Indonesia 2022." Religió Jurnal Studi Agama-agama 14, no. 1 (March 1, 2024): 1–21. http://dx.doi.org/10.15642/religio.v14i1.2579.
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This study examines the Religion Twenty (R21) Forum in Indonesia as a case of interfaith dialogue for peacebuilding. Interfaith dialogue represents a facet of religious inclusion in international relations that has historically been ignored due to the preponderance of secular foundations in realist traditions. Since 11 September 2001, interfaith dialogue has increasingly served as a framework for addressing global religious challenges, including in Indonesia. This study is concerned with exploring the narrative of R20 regarding the emergence, initiation, activities, continuation and criticism of the R20 Forum. The study adopts a qualitative approach. The main question guiding the study is whether the R20 is succeeding in its peacebuilding mission. To solve this puzzle, the study uses the paradigm of interfaith dialogue for change as an analytical framework. This paper argues that the R20 has succeeded in bringing the paradigm of interfaith dialogue for peacebuilding to the fore. However, the continuation of R20 in the future is still in doubt. However, it offers a broader understanding of interfaith dialogue for peacebuilding in Indonesia, enriching knowledge that can inform public policy improvements within the country and serve as a reference for the advancement of interfaith dialogue globally.
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Ja'far, Handoko, and Aura Firmita Dewi Safira. "Peace Education Implementation for Young Interfaith Peace Community (YIPC) of Malang." SETYAKI : Jurnal Studi Keagamaan Islam 1, no. 4 (January 6, 2024): 66–76. http://dx.doi.org/10.59966/setyaki.v1i4.685.
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This study aims to obtain information related to the urgency and variety of activities associated with the implementation of peace education for the young interfaith peace community of Malang.
This research is mixed-methods research, which is a combination of qualitative and quantitative research methods with a descriptive approach. The subject of this study is a Muslim facilitator and participant in SIPC 2019. The data collection techniques used are questionnaires and documentation, and the data analysis used is explanatory sequential, then explained descriptively. The result of this research explains that peace education implementation for the YIPC of Malang is urgent for human relations reasons, and the peace goal includes the vulnerability of youth and interfaith potential. Young interfaith communities offer fertile ground for fostering tolerance, understanding, and collaborative problem-solving. Peace education for YIPC of Malang is implemented through several activities, including SIPC (Student Interfaith Peace Camp), regular meetings, and WIHW (World Interfaith Harmony Week).
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Simatupang, Edwind Satri, and Yohanes Endi. "A Happy Life in a Different Religious Marriage Experience in Malang City." Potret Pemikiran 27, no. 1 (June 30, 2023): 63. http://dx.doi.org/10.30984/pp.v27i1.2150.
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This research focuses on interfaith marriages in Malang City, lived by several families with loyalty. In general, interfaith marriages are often considered a way to indoctrinate people into joining a particular religion. Interfaith marriage amid multiculturalism is an effort to respect each other's differences, not differences. The city of Malang, one of the fertile land areas for the growth of major and world religions since the colonial era, is an example of cultivating tolerance and religious differences. This study aims to show that interfaith marriages foster an attitude of tolerance within the small community (family) to avoid various kinds of social friction in society. The view of interfaith marriage is the basis for appreciating religious values in differences and not differences. Interfaith marriage promotes individual rights and freedoms within the state and upholds the values and spirit of family harmony. This study uses qualitative field research. Data was collected through observation, interviews, and documentation, as well as being analyzed and conclusions drawn. This study found that families who live in interfaith marriages make families respect religious differences seen as guidelines that lead to good, righteous, and holy lives. Interfaith marriages appreciate differences, not differences, so that the seeds of freedom of rights for children emerge in guiding their life journey, especially relations with God in religious values. Happiness can be experienced with fidelity even though the marriage is of different religions.
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Benarrivo, Renaldo. "TEORITISASI DIALOG LINTAS AGAMA DALAM KAJIAN HUBUNGAN INTERNASIONAL KONTEMPORER." Jurnal Dinamika Global 7, no. 01 (June 28, 2022): 106–21. http://dx.doi.org/10.36859/jdg.v7i01.975.
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Interfaith dialogue has not gained a strategic place in the context of the study of international relations yet, even though its existence has practically provided new dynamics in the constellation of contemporary international relations. Not only that, interfaith dialogue also has sufficient theoretical urgency as a academics study that needs to be continuously developed. The debate between realism and idealism continues to develop in contemporary international relations studies. This development is influenced by the expansion of the meaning of actors who not only talk about state actors but also non-state actors, the expansion of the issues was originally focused on hard political issues but also focus to the discussion on low political issues, as well as how the interaction between actors with the religious discussion of these issues has created varied patterns of relations between actors in the study of international relations. This study attempts to place the phenomenon of interfaith dialogue theoretically in the study of international relations through a rational perspective, by seeking a middle ground between the realism and idealism debates. The English School approach, foreign policy, and diplomacy will try to be presented so that the theoretical position of inter-religious dialogue will become clear as a phenomenon that continues to develop in the study of international relations. The importance of this research is to provide the possibility of a wider variety of studies in the context of international relations, so that the existence of international relations as a scientific discipline can be optimized for its contribution to analyzing social phenomena across national borders that occur and growing.
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Skreslet, Stanley H. "Christians and Muslims in Egypt." Interpretation: A Journal of Bible and Theology 76, no. 2 (April 2022): 129–39. http://dx.doi.org/10.1177/00209643221081721.
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This essay surveys the long history of Christian-Muslim relations in Egypt. Interfaith relations in this context have ranged from cordial to tense, depending on a variety of internal and external factors.
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Youngblood, Peter. "Interfaith Chaplaincy as Interpretive Hospitality." Religions 10, no. 3 (March 26, 2019): 226. http://dx.doi.org/10.3390/rel10030226.
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Hospital chaplaincy must reconcile competing epistemologies of health and salvation (Christian, clinical, holistic, etc.), but when done in interfaith situations this task becomes more difficult. As current models of spiritual care are insufficient, this paper proposes a paradigm based on Paul Ricoeur’s hermeneutics of translation, as adapted for comparative theology by Marianne Moyaert. In particular, it looks at his idea of linguistic hospitality as a way to structure relations, spiritual assessments, and pastoral interventions in interfaith chaplaincy without reducing the unique strangeness of “the Other”. Furthermore, a practical, performative (ritual) hospitality can overcome the epistemological and soteriological obstacles that have frustrated systematic theologies of religion.
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Daffa, Muhammad, and Indra Anggara. "The Position of Local Religions in Interfaith Relations as a Form of Religious Moderation in Indonesia." Indonesian Journal of Religion and Society 5, no. 2 (December 31, 2023): 112–24. http://dx.doi.org/10.36256/ijrs.v5i2.369.
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The Constitutional Court granted the petition for judicial review of the regulation to empty the religion column for indigenous faiths in family cards and electronic ID cards on November 7, 2017. This research focuses on the role of local religions in interfaith relations as a manifestation of religious moderation in Indonesia. Using qualitative data through literature study, this research explores the contribution of local religions in creating moderation, especially through moderation values that accommodate local wisdom. Local religions and moderation in religion can coexist, creating harmony in interfaith relations. This study highlights that ancestral and local religions have continued relevance in the face of changing times, making them important contributors to religious moderation and interfaith relations in Indonesia. By considering the Pancasila perspective of local religions, this study reveals how national values and history shape religious moderation. Meanwhile, local religions provide a foundation for building a harmonious society by raising awareness of relationships with nature and the environment. The findings suggest that history, nationality and the preservation of natural harmony by local religions simultaneously contribute to religious moderation in the context of local religions in Indonesia.
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DEWI, MIEKE ANGGRAENI. "ANALISIS PERKAWINAN BEDA AGAMA DALAM PRESPEKTIF RELIGIUSITAS DAN AKIBAT HUKUMNYA." GANEC SWARA 17, no. 4 (December 1, 2023): 1480. http://dx.doi.org/10.35327/gara.v17i4.632.
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In the reality of community life, marriage appears to be relatively straightforward when both couples share the same religious beliefs. However, issues arise when the couple holds differing religious convictions. These religious differences can impede the execution of a marriage. This research employs a juridical-normative method, which involves an approach that examines legal regulations and other relevant provisions related to interfaith marriages. The regulations explored in this research pertain to interfaith marriages. The legal consequences of an interfaith marriage are that the marriage is not recognized as valid according to the respective religious beliefs of the individuals involved. Therefore, from a legal standpoint, this marriage is also deemed invalid according to the Marriage Law No. 1 of 1974. The result of an invalid marriage also impacts the status and position of children born from an interfaith marriage. Children born from interfaith marriages are considered born out of wedlock, as the marriage of their parents is not recognized as valid. Consequently, these children only have legal relations with their mothers and not with their fathers.
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Sholikah, Dwi Imroatus. "Legalitas Perkawinan Beda Agama dalam Sudut Pandang Undang-Undang Perkawinan dan Undang-Undang Administrasi Kependudukan Dikaitkan dengan Hak Asasi Manusia." Jurnal Bedah Hukum 7, no. 1 (April 30, 2023): 98–120. http://dx.doi.org/10.36596/jbh.v7i1.1017.
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The background of this research is that interfaith marriages are not explicitly regulated in Law no. 16 of 2019 concerning Amendments to Law no. 1 of 1974 concerning Marriage, so there is a legal vacuum to strictly regulate interfaith marriages in Indonesia. This is because more and more people in Indonesia are doing interfaith marriages. With the Law no. 23 of 2006 concerning Population Administration (UU Adminduk) can accommodate interfaith marriages being disabled, but in practice it is best not to do so. Article 35 letter a of the Adminduk Law relating to interfaith marriages is a special rule that overrides more general regulations and does not erase old provisions, so that Law no. 16 of 2019 concerning Amendments to Law no. 1 of 1974 concerning Marriage is still valid in the national regulatory system in the field of marriage. With the existence of rules that prohibit interfaith marriages as a solution to overcome the legal vacuum by not giving rights to interfaith marriage actors to register their marriages through a court order. As for the legality of marriage materially, it still returns to the laws of their respective religions, while with regard to formal, civil law relations arising from marriage, if the marriage has received legal recognition, then everything is protected by law. The rejection of interfaith marriages in Indonesia is basically a discriminatory act that is not in accordance with the principles of Human Rights (HAM) itself. However, humans are obliged to prioritize their basic human obligation to comply with their religious laws and the state as law enforcer needs to regulate prohibitions on interfaith marriages so that violations do not occur in society.
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HAAS, Simon M. "The Analysis of Norms in Statements on Interfaith Relations." Studies in Interreligious Dialogue 20, no. 1 (June 30, 2010): 5–23. http://dx.doi.org/10.2143/sid.20.1.2050492.
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Sen, Atreyee. "Religious Spaces, Urban Poverty, and Interfaith Relations in India." Current History 121, no. 834 (April 1, 2022): 123–28. http://dx.doi.org/10.1525/curh.2022.121.834.123.
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The phenomenal rise of Hindu nationalism, and the implementation of a series of anti-minority decrees, has raised national and international concerns about the nature and culture of interfaith relations in contemporary India. While Hindu religious identities become increasingly politicized and integrated into nationalist propaganda, some ordinary Indians continue to defy absolute separation between communities. This essay suggests that urban poverty often becomes a context for entangled humanity across lines of faith, as the poor informally use their sacred spaces as arenas for retaining and reviving old and new forms of interreligious coexistence, mutual assistance, and reverence.
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Babiy, Mykhailo. "Interfaith relations in the context of freedom of religion." Ukrainian Religious Studies, no. 2 (September 27, 1996): 41–45. http://dx.doi.org/10.32420/1996.2.37.
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This is extremely relevant and very important both in theoretical and practical dimensions, the problem was at the center of the discussions of the international scientific conference, which took place on May 6-7, 1996 in Lviv. The mentioned conference was one of the main events within the framework of the VI International Round Table "History of Religions in Ukraine", at its meetings 3-6, as well as on issues of outstanding dates in the history of the development of religious life in Ukraine on the 8th of May: "400 "the anniversary of the Brest Union", and "400th anniversary of the birth of Peter Mohyla"
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Dzeranov, T. E. "From history of the interfaith relations in Ossetia (Alania)." Science and Modernity 5, no. 3 (2015): 86–95. http://dx.doi.org/10.17117/ns.2015.03.086.
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Pulcini, Theodore. "Cyber-apostasy: its repercussions on Islam and interfaith relations*." Journal of Contemporary Religion 32, no. 2 (April 11, 2017): 189–203. http://dx.doi.org/10.1080/13537903.2017.1298902.
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Longhurst, Christopher Evan. "Interreligious Dialogue? Interfaith Relations? Or, Perhaps Some Other Term?" Journal of Ecumenical Studies 55, no. 1 (2020): 117–24. http://dx.doi.org/10.1353/ecu.2020.0001.
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Edelheit, Joseph A. "The Passion of the Christ and Congregational Interfaith Relations." Shofar: An Interdisciplinary Journal of Jewish Studies 23, no. 3 (2005): 109–13. http://dx.doi.org/10.1353/sho.2005.0091.
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Halim, Ismail, and Faisal Faisal. "Perspectives of Interfaith Figures on Religious Moderation in an "Intolerant City": A Study in Padang." Abrahamic Religions: Jurnal Studi Agama-Agama 4, no. 1 (March 31, 2024): 71. http://dx.doi.org/10.22373/arj.v4i1.22866.
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This study aims to examine the perspectives of interfaith leaders in Padang City on religious moderation. This study uses a naturalistic qualitative approach, with data collection techniques of in-depth interviews with Muslim, Catholic, Christian, Hindu, Buddhist and Confucian religious leaders. This study focuses on four pillars or indicators of religious moderation, namely commitment to nation and state, tolerance, non-violence, and accommodation to local culture. The results found that interfaith leaders in Padang City strongly support the concept of religious moderation because religious moderation is believed to be relevant to the teachings of each religion, such as the common ideals of building the life of the nation and state for mutual progress, living in harmony amid differences, rejecting acts of violence in the name of religion, and maintaining and respecting local culture. This study also found that interfaith leaders as religious elites spread the values of religious moderation to each of their followers. The interfaith leaders also agreed that Padang City is conducive in terms of interfaith relations, even though the city is ranked low in the tolerance index by a number of research institutions
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Kan, Toby. "Social Discourses in Egypt: Historical Developments of Interfaith Relations between Christians and Muslims." Mission Studies 40, no. 1 (April 12, 2023): 120–49. http://dx.doi.org/10.1163/15733831-12341889.
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Abstract Based on analysis through the lens of Laclau and Mouffe’s discourse theory, this article demonstrates how the theory is applicable to the complex situation of Christian and Muslim relations in Egypt. It argues that although the discourse of national unity remains dominant after the 2011 Egyptian Revolution, the humanist voice has become more vocal under the spirit of revolutionary fervor. Moreover, after the overthrow of the Muslim Brotherhood’s friendly regime, the religious discourse has been significantly toned down. With an emphasis on more inclusive national unity, an increasing number of Egyptians are inclined towards more fully embracing diversity in their society, paving the way for improving interfaith relations and peaceful coexistence of both faiths. In summary, from the perspective of interfaith relations, this article examines the intertwining of national discourse, religious discourse, and humanist discourse in Egyptian society.
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Funay, Yaspis Edgar. "Moderasi Relasi Lintas Agama Tau Samawa (Orang Sumbawa) Berbasis Keseharian di Tana Sumbawa." Jurnal Sosiologi Agama 14, no. 2 (December 27, 2020): 255. http://dx.doi.org/10.14421/jsa.2020.142-07.
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This paper will analyze the interfaith relations based on people’s daily life patterns in Tana Sumbawa. Deeper, the author tries to see how a cultural-based lifestyle in society can also be one of the strengths and the closest way out to maintain community relations when they want to conflict or create post-conflict reconciliation. This paper draws a tentative conclusion that the original culture of the Sumbawa people can be a reconciliation of ideological conflicts and strengthen collective awareness because they have ethical values, morals, and good behavior as local products. Using a sociological perspective this paper examines the extent to which cultural values play a role in interfaith relations in Sumbawa. In the final part, this paper will explore the concept of Sumbawa culture as outlined in local philosophy as a concept of tolerance between religious communities in order to maintain the existence of the local cultural heritage.
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Lattu, Izak. "A Sociological Breakthrough of Interreligious Engagement in Everyday-Symbolic Interaction Perspectives." Religió: Jurnal Studi Agama-agama 6, no. 2 (September 1, 2016): 164–85. http://dx.doi.org/10.15642/religio.v6i2.601.
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This article explores the symbolic interaction, interfaith daily in Indonesia and beyond. The question of how one can live peacefully in a multireligious environment that has colored a discussion about interfaith engagement in many regions of the world. This article begins with a discussion of interfaith relations by introducing the history of migration in Europe. Having developed an awareness of everyday symbolic in migrant-host relationship, this article studied the effect of migration to interfaith engagement in Europe and the United States. Interfaith engagement in this sense is a means of building peace in many parts of the world, including Indonesia. Based on the sociological context of interreligious relations, the article criticized the rigidity of interreligious dialogue is stuck in the official forums related to religious issues. Therefore, religious dialogue based on everyday relationships become important to create the same sphere where everyone has the same solidarity and understanding with all those who have faith and religion are different.
[Artikel ini mengeksplorasi interaksi simbolis antariman sehari-hari di Indonesia dan di luar. Pertanyaan bagaimana seseorang dapat hidup secara damai di lingkungan yang multiagama telah mewarnai diskusi tentang keterlibatan lintas agama (interreligious engagement) di banyak wilayah di dunia. Artikel ini dimulai dengan diskusi tentang hubungan antaragama dengan memperkenalkan sejarah migrasi di Eropa. Dengan mengembangkan kesadaran simbolis sehari-hari dalam hubungan migran-tuan rumah, artikel ini mendalami pengaruh migrasi ke keterlibatan antaragama di Eropa dan Amerika Serikat. Keterlibatan antaragama dalam pengertian ini adalah sarana pembangunan perdamaian di banyak bagian dunia, termasuk Indonesia. Berdasarkan konteks sosiologis hubungan antaragama, artikel ini mengkritik kekakuan antaragama yang terjebak dalam forum dialog resmi terkait masalah agama. Oleh karena itu, dialog agama berbasis hubungan sehari-hari menjadi penting untuk menciptakan wilayah yang sama dimana setiap orang memiliki solidaritas dan pemahaman yang sama dengan semua orang yang memiliki iman dan agama yang berbeda
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Tjajaindra, Phinawati, and Benny Djaja. "Notary’s Role and Authority on the Issue of Interreligious Marriage in Surabaya City." Interdisciplinary Social Studies 2, no. 7 (April 30, 2023): 2145–56. http://dx.doi.org/10.55324/iss.v2i7.442.
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Background: Interfaith marriages occur in Indonesia, one of which is in the city of Surabaya. Once the marriage is valid, it must be reported to the Civil Registry Occupation Service and issue an Ottentic Deed. Authentic Deeds that are considered official must comply with the provisions of Article 1868 of the Civil Code. What is meant by official in this article is a notary. This is regulated in Article 1 Article 15 paragraph 1 of UUJN. The Notary Department plays an important role in the ratification of Marriage Certificates both of the same religion and different religions in Indonesia. Aim: The author's purpose in creating this journal is to find out how interfaith marriage relations in Indonesia with the civil law of interfaith marriage and the hierarchy of laws and regulations related to interfaith marriage. Method: The research method that researchers use is juridical normative with qualitative research. Findings: The result of this study is that the Interfaith Marriage Agreement in Indonesia based on Law No. Article 16 of 2019 concerning Marriage clarifies the role of religion in marriage and the confirmation of faith, stating that a valid marriage is a marriage carried out according to the laws of each religion and its adherents. The state leaves the assessment of the validity of marriage to the religion and beliefs of the people concerned. Thus, Law Number 16 of 2019 concerning Marriage is a standard that regulates not prohibits. The state does not prohibit individuals from interfaith marriages.
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Sadari, Sadari. "Paradigma Terminologi Islam (Muslim) Dan Iman (Mukmin) Atas Larangan Pernikahanantar-Agama Dalam Hukum Islam." El-Furqania : Jurnal Ushuluddin dan Ilmu-Ilmu Keislaman 6, no. 02 (September 23, 2020): 137–60. http://dx.doi.org/10.54625/elfurqania.v6i02.4000.
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Debates in theological terms have been occurred among the historical Civilization of Islami. As well as in terms of Islamic law, which have continually developed. This article examines how terms with theological nuances are integrated or at least interconnected. This article examines how the terms Islam (muslim) and Iman (mukmin) are linked to the law on the prohibition of interfaith marriage. This is very interesting, because there has been an resistance to an exciting laws had been replaced by a new that recently created, then those that already exist are replaced by recently created. By using Muhammad Syahrur's paradigm, the article examines more and deeper in the location key of the different meanings of the terms and develooing idioms that devel which are background to the prohibition of interfaith marriage, such as musyrik, kafir, Ahl al-Kitab, Islam, and iman, so that the formula that will be researched is How to find Muhammad Syahrur's paradigm to the term or term for the prohibition of interfaith marriage, then to find out the effects of that and formulate how the law applies to the prohibition of interfaith marriage in Islamic law. The direction of this study uses normative-historical, which tries to find out what kinds of structures that can build an interfaith marriage discourse. By examining and addressing these methods and components to create power relations in the interfaith marriage discourse. It is hoped will be useful for the creation of a more precise understanding and in the end it may contribute the ideas in a broad horizon of knowledge, especially in Islamic family law.
Keywords: Paradigm; Interfaith Marriage; Islamic law
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Sugiyarti, Sri, and Kasori Mujahid. "Harmoni dan Toleransi: Menyelami Hubungan antar Agama dalam Perspektif Pandangan Dunia Islam." TSAQOFAH 4, no. 1 (January 13, 2024): 663–72. http://dx.doi.org/10.58578/tsaqofah.v4i1.2550.
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This article discusses the importance of harmony and tolerance in establishing interfaith relations, especially in the context of the Islamic worldview. The author explores key concepts in Islam that encourage harmony between religious believers, as well as delving into aspects that promote understanding and respect for differences in beliefs. The article also highlights the history and practices that support interfaith harmony in Islamic societies. In conclusion, harmony and tolerance are considered central values in Islam, and this article invites readers to explore them more deeply from the perspective of the Islamic worldview.
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Rusli, Almunauwar Bin. "PESANTREN DI BENTENG PROTESTAN : AKTIVITAS, RELASI DAN PERDAMAIAN." Harmoni 17, no. 1 (June 30, 2018): 64–76. http://dx.doi.org/10.32488/harmoni.v17i1.185.
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A discourse about Pesantren in Protestant bastion from the New Order Era to Reform Era is significant to study for building a strong, stable, wealthy and democratic life. Pondok Karya Pembangunan Manado is Pesantren to be the focus of research. Bacause the region and the composition of interethnic and interfaith inhabitants were highly representative. This study used the qualitative-explorative type with sociological approach. The result showed that (1) There were three relation typologies including structural relation, organizational relation and cultural relations (2) There were five factors that strengthened the peace which consisted of construction of local religion, interfaith leadership system, construction of inter-offspring, curriculum centralization and santri mobilization. Thus, in summary the relations and peace activity always appeared in public spaces to develop intracommunal and intercommunal engagement.