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Relevant bibliographies by topics / Interreligiosité

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Academic literature on the topic 'Interreligiosité'

Author: Grafiati

Published: 1 February 2025

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Journal articles on the topic "Interreligiosité"

1

Awad, Najib George. "Interreligiosity as a Realist Learning Engagement." Interreligious Studies and Intercultural Theology 2, no. 1 (2018): 47–70. http://dx.doi.org/10.1558/32587.

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The comparative theologian, Francis X. Clooney, once opined that much recent comparative theology is done with Hinduism and Buddhism, and Islam is hardly gaining a proportionately sufficient attention in this scholarship. This essay aims at contributing to the attempt at filling-in the gap of doing comparative theology in relation to Islam. I pursue this task by studying f? al-D?n wa-l-Dawlah (On Religion and State) by the Muslim ?Al? b. Rabb?n al-?abar? in comparative conversation with Maymar f? Wj?d al-Kh?liq wa-l-D?n al-Qawym (Maymar on the Existence of the Creator and the Right Religion). by the Christian Theodore Ab? Qurrah. It is my goal to shed comparative lights on Wa-l-D?n al-Qaw?m and Al-D?n wa-l-Dawlah by observing similarities and differences with regard to the following: the method of verification; the criterion of credibility acknowledged by each; and the telos of verification they seek. Toward the end of the comparison, I reflect briefly on whether or not Ab? Qurrah and al-?abar? could be considered comparative theologians of the early Islam/middle Byzantine era and, if so, what kind of “comparative theology” are they presenting in their legacies?

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Wierzbicki, Mirosław. "Interreligiosità nelle scuole cattoliche in Italia." Seminare. Poszukiwania naukowe. 2018(39), no. 3 (2018): 103–16. http://dx.doi.org/10.21852/sem.2018.3.08.

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Behr, Harry Harun. "Interreligiosität als Kompetenzbereich des Islamischen Religionsunterrichts." Hikma 8, no. 1 (2017): 64–82. http://dx.doi.org/10.13109/hikm.2017.8.1.64.

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Merle, Kristin. "Machtkritik – Exposition – (De-)Konstruktion Interkulturalität und Interreligiosität als Signa der Seelsorge." Verkündigung und Forschung 67, no. 1 (2022): 56–62. http://dx.doi.org/10.14315/vf-2022-670107.

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Pistrick, Eckehard. "Interreligious Cultural Practice as Lived Reality." Anthropological Journal of European Cultures 22, no. 2 (2013): 79–90. http://dx.doi.org/10.3167/ajec.2013.220205.

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This essay provides grass-roots insights into interreligiosity in Middle Albania. I focus on two individuals, Muslim Arif and Orthodox Anastas, to show how notions of cultural intimacy prevail over hegemonic discourses on religious identity that have re-emerged in postsocialist and 'post-atheist' Albania. The process of religious revitalisation took place simultaneously with a pervasive reshaping of local cultural identity. These discourses give simultaneously an opportunity for religious differentiation and symbolic contestations, as well as for diverse collaborations on a social, cultural and economic level. I illustrate how cultural intimacy is performed and cultivated as a shared practice of multipart singing, and understood by the local shepherds not as a marker of difference but as common ground for mutual dialogue. By sharing the social activity of singing the shepherds do not only form a 'sonic community' but also celebrate an interreligious 'community of friends'.

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Lategan, Bernard. "Interreligious Living in the Context of South Africa." Interreligious Studies and Intercultural Theology 7, no. 1 (2023): 352–69. http://dx.doi.org/10.1558/isit.26921.

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Interreligious dialogue presupposes conceptual articulation and verbal communication. This article focuses on a different and less prominent expression of interreligiosity, namely interreligious living. Instead of relying on conceptual and verbal instrumentalities, interreligious living speaks through action and practice. Because of the embodied nature of this phenomenon, it is highly contextual in nature and consequently manifests itself in diverse ways in different social settings. A tentative exploration of some examples in the South African context raises a series of basic questions: Does interreligious living complement interreligious dialogue or does it represent an alternative to (or even a form of protest against) it? Does interreligious living gloss over or underplay the real differences that exist between religions and interreligious dialogue sees as an important issue to address? Does interreligious living presuppose a common, overarching cause which invokes it in the first place? The article concludes with a plea for more extensive research into interreligious living as a social phenomenon in its own right.

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Quirós Domínguez, Carolina, Valeria De Ormaechea Otarola, and Montserrat Freixa Niella. "Intercultural and Interreligious Competences of Youth: A Case Study in a Secondary School in Barcelona." Religions 14, no. 11 (2023): 1380. http://dx.doi.org/10.3390/rel14111380.

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The growing diversity of today’s societies has generated increasing interest across different subject areas that aim to help make these societies fairer and more inclusive. The constant increase in migrations and the broadening of the concept of diversity and its intersections, together with social challenges and the acceptance of this diversity, mean this issue needs to be dealt with, especially in the educational sphere. This research uses a case study to assess the perception and experience of cultural and religious diversity among young people at a state secondary school in the city of Barcelona, Spain. The case is analyzed through a mixed method, using quantitative data obtained through the exploitation of two scales, and qualitative information gained from a reflective pedagogical activity. The results show that students display attitudes of respect and acceptance of cultural and religious diversity while recognizing discriminatory behavior in the society in which they live. A salient point was that a more positive perception of interculturality and interreligiosity was observed in students from non-Spanish family backgrounds than among those born in the country.

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Scheilke, Christoph Th. "Johannes Lähnemann: Lernen in der Begegnung. Ein Leben auf dem Weg zur Interreligiosität. 2017." Zeitschrift für Pädagogik und Theologie 70, no. 3 (2018): 332–35. http://dx.doi.org/10.1515/zpt-2018-0039.

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9

Khorchide, Mouhanad. "Interreligiosität und Interkulturalität: Herausforderungen für Bildung, Seelsorge und Soziale Arbeit im christlich-muslimischen Kontext." Soziale Passagen 8, no. 1 (2016): 65–79. http://dx.doi.org/10.1007/s12592-016-0228-z.

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Zembylas, Michalinos, Marios Antoniou, and Loizos Loukaidis. "Navigating Between National Religious/Confessional Ideology and Interreligiosity: The Case of Greek-Cypriot Teachers in Religious Education." European Education 51, no. 3 (2019): 165–85. http://dx.doi.org/10.1080/10564934.2019.1593047.

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Dissertations / Theses on the topic "Interreligiosité"

1

Polosa, Marilena. "Le origini del Cristianesimo nel regno di Aksum. Legami e rapporti tra Corno d’Africa e Arabia meridionale tra IV e VIII secolo." Electronic Thesis or Diss., Sorbonne université, 2024. http://www.theses.fr/2024SORUL120.

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La recherche, développée dans le cadre du doctorat réalisé en cotutelle entre la Sorbonne Université à Paris et l'Institut Pontifical d'Archéologie Chrétienne à Rome, s'est concentrée sur l'origine du christianisme de part et d'autre du sud de la Mer Rouge entre le IVe et le VIIIe siècle. Si les sources historiques et littéraires présentent une évangélisation précoce de ces régions, datée de la seconde moitié du IVe siècle, les données archéologiques et matérielles montrent que la nouvelle religion n'a commencé à laisser des traces tangibles de sa présence qu'à partir du VIe siècle. À partir du réexamen de tout le matériel publié complété par de nouvelles données issues des récentes fouilles menées par la mission italo- pontificale engagée, entre 2017 et 2020, sur le site érythréen d'Adulis, il a été possible de reconstruire une nouvelle image de la christianisation de ces zones, périphériques par rapport au monde méditerranéen, qui a mis en évidence comment les régions du sud de la mer Rouge représentent un véritable carrefour de cultures, de sociétés, d'idées et de croyances qui sont clairement visibles à la fois dans la coexistence des trois grandes religions monothéistes (judaïsme, christianisme et islam) et dans le mélange stylistique qui anime les preuves matérielles architecturales, iconographiques et décoratives présentes dans les édifices chrétiens. En effet, ces derniers représentent une synthèse parfaite des modèles architecturaux de référence du bassin méditerranéen, en particulier de la zone syro-palestinienne, de l'Égypte et de l'Afrique du Nord, qui atteignent ces régions grâce au vaste réseau de communication des routes terrestres et maritimes qui placent cette zone au centre du système complexe de connexions entre l'Orient et l'Occident<br>The research, developed within the framework of the doctorate conducted in cotutorship between Sorbonne Université in Paris and the Pontifical Institute of Christian Archaeology in Rome, focused on the origin of Christianity on the two shores of the southern Red Sea between the 4th and 8th centuries. If the historical and literary sources present an early evangelisation of these regions, dated to the second half of the 4th century, the archaeological and material data show that the new religion did not begin to leave transgressible traces of its presence until the 6th century. Starting from the re-examination of all the published material supplemented with new data from the recent excavations conducted by the Italian-Pontifical mission engaged, between 2017 and 2020, in the Eritrean site of Adulis, it has been possible to reconstruct a new picture of the Christianisation of these areas peripheral to the Mediterranean world that has highlighted how the southern Red Sea regions represent a true crossroads of cultures, societies, ideas and beliefs that are clearly visible both in the coexistence of the three great monotheistic religions (Judaism, Christianity and Islam) and in the stylistic mix that animates the architectural, iconographic and decorative material evidence present in Christian cult buildings. In fact, the latter represent a perfect synthesis of the architectural models of reference of the Mediterranean basin, in particular the Syrian-Palestinian area, Egypt and North Africa, which reach these regions thanks to the extensive communication network of land and sea routes that place this area at the centre of the intricate system of connections between East and West

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2

Islam, Saiyida zakiya hasna. "Bawa Muhaiyaddeen: A Study of Mystical Interreligiosity." Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/461176.

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Religion<br>Ph.D.<br>The focus of the study is on the teachings of Bawa Muhaiyaddeen, the mystic saint whose tomb is in Coatesville, PA, which is the only Sufi shrine in North America. Much has been written on the community of Bawa’s followers whose main office is in the Bawa Muhaiyaddeen Fellowship in Philadelphia, PA, USA. However, as far as my research revealed, as to this date, no study has focused particularly on his teachings. The objective of this study is to initiate that. This study spotlighted on how this Sufi saint integrated the various religions in his teachings. His teachings are evidently premised on the Islamic concept of Tawhid. This aligns with the mystic perspective and thus is this study premised. Bawa’s vision is of a single truth emanating throughout creation through all space and time. This is a characteristic that mystics of all traditions appear to share. What makes Bawa unique among the known mystics is how he weaves in the various religions to convey his teachings. Thus, his teachings are a veritable pot pourri of ancient wisdom flowing from the Hindu Puranas to the Sufi teachings in Islam. In one way it can be viewed as a one-man inter-religious monologue. It is not so much the perennial message as looking at each tradition in a way that had eluded the believer before. Sufis of yore are known to use this method, but had remained within their own traditions. Bawa’s teachings are significant in his being a figure that is metaphorically described in a title of a Bawa Muhaiyaddeen Fellowship publication as the “Tree That Fell to the West”. Thus, spanning both the East and the West, his teachings became global in its reach and appears to be more relevant and accessible due to the nature of contemporary progression of our psyche. To situate Bawa the study has provided a very brief overview of the mystic perspective and a comparative sketch of mysticism in the West and Islam. Bawa being a Muslim mystic, a chapter on Islam and the Muslim world view and an insight into Sufism was deemed essential to comprehend the depth of Bawa’s teachings. It was also necessary to analyze the significance of the pioneering spirit of North America that is so consonant with the element of freedom that defines the mystic message that is essentially that of liberation. This is viewed as a vital component in the message of Bawa that served to capture the psyche of his followers. What is notable in Bawa’s teachings is how he integrates the popular ideas of different traditions to draw out a hidden significance that overturns the traditional way of how the listener had hitherto viewed them. He views the religions as sections, states, etc., that have to be experienced into the distillation of the truth in a manner of speaking. Each of these plays its part in the progression of every individual to the point of the ultimate realization to the Real. Bawa’s teaching methodology appears to be aligned to the tradition of the “holy men” who have come to light with the recent research of the past two decades. Bawa remains unique in his expansion, per se, in continuation of the model left as the legacy by those holy men that researcher Richard Eaton brought to our attention. An analysis of that legacy is provided as it will be conducive to understanding as to how the Sufi perspective centered on Tawhid brings in the terrain of multiple traditions. Bawa taught through discourses. Such teachings belong to the age old oral tradition. Thus, the teachings flow according to the teacher’s discernment of each individual’s needs in the audience. He would tell his followers that he provides the nourishment as per the need of each individual as he “sees” where each of his “children” are when they come to him. This translates into his perceptiveness of each person’s level of comprehension and his contouring his message to gear into that level for optimal learning. Bawa’s teachings can be described as a veritable ocean in its breadth and depth. The task was to attempt to draw manageable parameters for this research. As such, the usage of Hinduism is the sliver that has been chosen to analyze what and how Bawa conveyed his message. The focal point is that it is through the mystic perspective Bawa integrated diverse traditions to converge on the single point of the Islamic concept of Tawhid. What is shown here is that it is such a perspective that allowed Bawa to bring together the apparently diametrically opposite traditions of Hinduism and Islam through an interreligious journey that brings in a perspectival shift by expanding the psyche of the listener.<br>Temple University--Theses

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Books on the topic "Interreligiosité"

1

Küttner, Eberhard E. Interreligiosität: Die Suche nach der Einheit in der Vielfalt. Religiöse Gesellschaft der Freunde (Quäker), Deutsche Jahresversammlung, 2009.

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Andrea, Valdambrini, ed. Gestire i conflitti interculturali ed interreligiosi: Approcci a confronto. PLUS-Pisa University Press, 2009.

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Consorti, Pierluigi. Gestire i conflitti interculturali ed interreligiosi: Approcci a confronto. PLUS-Pisa University Press, 2009.

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Prader, Josef. La legislazione matrimoniale latina e orientale: Problemi interecclesiali, interconfessionali e interreligiosi. Dehoniane, 1993.

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Fridlund, Patrik. Plural voices: Intradisciplinary perspectives on interreligious issues. Peeters, 2009.

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C, Marks Darren, ed. Shaping a global theological mind. Ashgate Pub., 2008.

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C, Marks Darren, ed. Shaping a global theological mind. Ashgate Pub., 2008.

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8

Interkulturalitat und Interreligiositat: Interkulturelle Bibliothek. Bautz, Traugott, 2008.

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Interkulturalität und Interreligiosität: Eine Konstruktivistische Perspektive. Bautz, Traugott, 2008.

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Creating cultural synergies: Multidisciplinary perspectives on interculturality and interreligiosity. Cambridge Scholars Pub., 2012.

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Book chapters on the topic "Interreligiosité"

1

Kanitz, Juliane, Thorsten Moos, and Christopher Zarnow. "7. Interreligiosität." In Religion im urbanen Raum. transcript Verlag, 2023. http://dx.doi.org/10.14361/9783839467046-008.

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Weiße, Wolfram. "7. Interkulturalität/Interreligiosität." In Ethische Schlüsselprobleme. Vandenhoeck & Ruprecht, 2015. http://dx.doi.org/10.13109/9783666614231.216.

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Heller, Birgit, Martin Groß, Yazan Falouji, Suman Pandey, and Karandeep Bhatia. "Interkulturalität und Interreligiosität." In Interdisziplinäre Palliativmedizin. Springer Berlin Heidelberg, 2021. http://dx.doi.org/10.1007/978-3-662-62011-3_3.

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Kato, Julius-Kei. "What is “Conversion” in a Hybridized Postmodern World? From Monoreligiosity to Interreligiosity." In Religious Language and Asian American Hybridity. Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-58215-7_12.

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"7. Interreligiosität." In Religion im urbanen Raum. transcript Verlag, 2023. http://dx.doi.org/10.1515/9783839467046-008.

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Bernhardt, Reinhold. "Religion und Interreligiosität. Eine theologische Perspektive." In Religion – Wirtschaft – Politik. Nomos Verlagsgesellschaft mbH & Co. KG, 2024. http://dx.doi.org/10.5771/9783748916154-71.

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Krobath, Thomas. "LehrerInnenbildung in religiöser Differenz. Herausforderungen und Ambivalenzen institutionalisierter Interreligiosität." In Religion bildet. Nomos Verlagsgesellschaft mbH & Co. KG, 2019. http://dx.doi.org/10.5771/9783845288444-271.

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