Relevant bibliographies by topics / Jacques Contributions in theology

Academic literature on the topic 'Jacques Contributions in theology'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Jacques Contributions in theology"

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O'Collins, Gerald. "Jacques Dupuis's Contributions to Interreligious Dialogue." Theological Studies 64, no. 2 (May 2003): 388–97. http://dx.doi.org/10.1177/004056390306400207.

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[The author summarizes the content of Jacques Dupuis's latest work, Christianity and the Religions: From Confrontation to Dialogue (Orbis, 2002) and indicates some of the points where it differs from his earlier, longer book, Toward a Christian Theology of Religious Pluralism (Orbis, 1997). He then reflects on the terminological and substantial issues that Dupuis has taken up in his two works. Both books offer outstanding contributions to interreligious dialogue.]
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Neville, David. "Dialectic as Method in Public Theology: Recalling Jacques Ellul." International Journal of Public Theology 2, no. 2 (2008): 163–81. http://dx.doi.org/10.1163/156973208x290026.

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AbstractThis article recalls the contribution of Jacques Ellul's theological methodology as a resource for public theology. The first part of the study surveys Ellul's contribution as a public theologian, while the second responds to Ellul's reflections on the theme of dialectic and evaluates the significance of Ellulian-style dialectical theology for public theology. The term 'dialectic' is one Ellul used to describe his own mode of theological engagement. For Ellul, dialectic implies dialogue, which entails both presence (being with, so as to be able to converse) and distance (being apart, so as to be able to contribute something different). What Ellul affirms about a dialectical stance is valuable in so far as it enables theology to grapple with complexity and contradiction, which is important for public theology because the conversation between theology and the wider public now usually occurs in the absence of shared assumptions and values.
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SIMONNIN, STÉPHANE. "Humanism and the Bible: The Contribution of Jacques Lefèvre d’Étaples." Unio Cum Christo 2, no. 1 (April 1, 2016): 99. http://dx.doi.org/10.35285/ucc2.1.2016.art7.

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Abstract: The French humanist Jacques Lefèvre d’Étaples (ca. 1460–1536) enjoyed in his lifetime a notoriety second only to Erasmus himself. His numerous works of biblical scholarship, his commentaries and homilies, and his translation of the Bible into French make him one of the most significant forerunners of the Reformation in Europe. His scholarly achievements as well as his profound piety deserve to be better known. While an in-depth study of Lefèvre’s scholarly achievements and theology is obviously not possible here, I propose to highlight his main contribution to biblical scholarship and hermeneutics.
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Peruzzotti, Francesca. "Confessione e biografia: per un avvenire fondato nella storia. Note a partire da Jacques Derrida e Jean-Luc Marion." ETHICS IN PROGRESS 8, no. 1 (May 1, 2017): 61–74. http://dx.doi.org/10.14746/eip.2017.1.4.

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This paper aims to draw a connection between Jacques Derrida and Jean-Luc Marion in regard to the role of negative theology. This scrutiny shows meaningful contributions of the Authors to a new definition of subjectivity in a post-metaphysical age, and their consideration about which possibilities are still open for a non-predetermined history given outside of the presence domain. The future is neither a totalisation of history by its end, nor a simple continuation of the present. It is an eschatological event, where the relationship with the other plays a crucial role for the self-constitution. Such an interlacement is generated by the confession, where the link between past and future is not causally determined, but instead it is self-witness, as in Augustine’s masterpiece, essential reference for both the Authors
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Pramuk, Christopher. "Contemplation and the Suffering Earth: Thomas Merton, Pope Francis, and the Next Generation." Open Theology 4, no. 1 (May 1, 2018): 212–27. http://dx.doi.org/10.1515/opth-2018-0015.

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Abstract During his address to the US Congress in 2015, Pope Francis lifted up the Trappist monk and famed spiritual writer Thomas Merton as one of four “great” Americans who “offer us a way of seeing and interpreting reality” that is life-giving and brings hope. Drawing from Merton and gesturing to Pope Francis’s 2015 encyclical Laudato Si’, the author explores the epistemological roots of the environmental crisis, arguing that while intellectual conversion to the crisis is crucial, Merton’s witness suggests a deeper kind of transformation is required. Reading Merton schools the imagination in the way of wisdom, or sapientia, a contemplative disposition that senses its kinship with Earth through the eyes of the heart, illuminating what Pope Francis has called “an integral ecology.” The author considers the impact of two major influences on Merton’s thought: the Russian Wisdom school of theology, or sophiology, and French theologian Jacques Ellul, whose 1964 book “The Technological Society” raises prescient questions about the role of technology in education and spiritual formation. Arguing that our present crisis is both technological and spiritual, epistemological and metaphysical, the author foregrounds Merton’s contributions to a sapiential theology and theopoetics while asking how the sciences and humanities might work together more intentionally toward the transformation of the personal and collective human heart.
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Bryden, Mary. "Beckett, Maritain, and Merton: The Negative Way." Samuel Beckett Today / Aujourd'hui 21, no. 1 (February 1, 2010): 45–58. http://dx.doi.org/10.1163/18757405-021001004.

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This essay begins by acknowledging Marius Buning's major contribution to understandings of Beckett's work in relation to negative theology. After situating the apophatic tradition as Beckett encountered it, the essay focuses on Thomas Merton (poet, writer, and Trappist monk), the fortieth anniversary of whose death was commemorated in 2008. Merton was acutely responsive to Beckett's writing, discerning in parts of it a radical ascesis and apophaticism. In analysing Merton's nuanced attitude to Beckett, the discussion draws in the figure of Jacques Maritain, demonstrating the divergences between Merton and Beckett in relation to this prominent French scholar of Thomas Aquinas.
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Rapaport, Herman. "Deregionalizing Ontology: Derrida's Khōra." Derrida Today 1, no. 1 (May 2008): 95–118. http://dx.doi.org/10.3366/e1754850008000109.

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The purpose of the essay is to contextualize and explain the philosophical project that is under way in Jacques Derrida's Khōraof 1993. Upon a cursory reading, the book will appear to be merely the unpacking of yet another undecidable term that Derrida has located within the history of metaphysics. But, in fact, the stakes of this text are much higher in that Derrida's aim is to continue developing a project that was announced in the late 1960s, namely, to deregionalize ontology. Precisely what Derrida meant by that phrase and the various texts one would have to revisit in order to properly understand how Khōra instrumentalizes deregionalization is what this essay attempts to survey. Lastly, as Husserlian phenomenology is quite central to the concerns of this essay, researchers may consider it as a contribution to the study of Derrida's relation to Husserl's philosophy. Major texts by Derrida that are discussed include The Problem of Genesis in Husserlian Phenomenology, ‘La difference’, Voice and Phenomena, Of Grammatology, ‘Plato's Pharmacy’, ‘How to Avoid Speaking: Denials’, and Khora. Major topics include: the transcendental ego, regional phenomenology, voice and writing, differance, origin, genesis, woman, negative theology, khora, and Plato.
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McCormick, William. "Jacques Maritain on political theology." European Journal of Political Theory 12, no. 2 (April 2013): 175–94. http://dx.doi.org/10.1177/1474885112471263.

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Christians, Clifford G. "Jacques Ellul's Conversions and Protestant Theology." Journal of Media and Religion 5, no. 3 (August 2006): 147–60. http://dx.doi.org/10.1207/s15328415jmr0503_2.

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Hall, Gerard. "Jacques Dupuis' Christian Theology of Religious Pluralism." Pacifica: Australasian Theological Studies 15, no. 1 (February 2002): 37–50. http://dx.doi.org/10.1177/1030570x0201500103.

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Dissertations / Theses on the topic "Jacques Contributions in theology"

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Dugdale, Antony L. (Antony Lee). "Silent prayers : Derridean negativity and negative theology." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=69603.

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Jacques Derrida's lecture entitled "How to Avoid Speaking: Denials", given in Jerusalem in 1986, responds both to those who subsume his project within negative theology and to those that ignore their interrelation. The former fail to see that while negative theology is oriented towards ineffable union with the divine, deconstruction radically denies the possibility of this union. The latter, however, read negative theology solely in the context of this ineffable union, ignoring the possibility of a second apophatic language whose critique of language is itself so radical that it engages in a paradoxcical self-critique that denies, if not union itself, at least the possibility of speaking about union. This second, concurrent language has a distinct family resemblance to Derrida's own deconstructive project, for it embraces the radically negative denials of differance. This study will first present a critique of those who offer either an affirmative or negative answer to the question "Is deconstruction a form of negative theology?", arguing instead that Derrida denies all answers. Its final step will analyze the similarities between negative theology's escape from the silence of pure denial--prayer--and Derrida's own means of escaping the silence summoned when he asks: "How to avoid speaking?"
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Glick, Shank Reuben. "J. Lawrence Burkholder's contributions to Mennonite theology and ethics." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Dunham, Paul L. "The meaning of technology a theology of technique in Jacques Ellul /." Morgantown, W. Va. : [West Virginia University Libraries], 2002. http://etd.wvu.edu/templates/showETD.cfm?recnum=2287.

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Thesis (Ed. D.)--West Virginia University, 2002.
Title from document title page. Document formatted into pages; contains xxvi, 286 p. Includes abstract. Includes bibliographical references (p. 266-286).
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Collins, John Francis. "Foundations in practical theology: A critical appraisal of contemporary contributions." Thesis, Australian Catholic University, 2013. https://acuresearchbank.acu.edu.au/download/9f4fa0c15b580cf58744c65b1fe7f1a7132d3db70e7495937a3e4b036868f710/6675300/COLLINS2013.pdf.

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Practical theology is an emerging discipline with divergent understandings of what practical theology is and a plethora of theological methods on offer. Indicative of the nascent state of the discipline is the lack of an agreed-upon name. At times the prefixes “pastoral” and “practical” are used interchangeably; at other times the prefixes are sharply differentiated. Underpinning the current thesis is the belief that for practical theology to be taken seriously it needs to have a clear definition, and to know the manner whereby it relates to other theological disciplines and to the human sciences...
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Anderson, Peter Micah. "The Presence of the Peaceable Kingdom| Shaping Christian Social Ethics from Jacques Ellul and Stanley Hauerwas." Thesis, Southeastern Baptist Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10274575.

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The need for holistic solutions to diverse problems presents the church with an opportunity for a social witness shaped by the gospel. As a step toward accomplishing this end, this dissertation aspires to establish a refreshed approach for understanding Christian social engagement as fundamental expressions of the character of God through the virtuous witness of the church. To begin, chapter 1 contains the introduction to the dissertation, beginning with a statement of the thesis, namely, the church embodies a prophetic social ethic in the world through presence, possibility, and place as expressions of the theological virtues of faith, hope, and love. Following the articulation of this thesis will be definitions of “faith,” “hope”, and “love.” A proper understanding of these terms is crucial to the dissertation, and each will be elaborated further as the project progresses. This chapter closes with an overview of the project by explaining research methodology and brief chapter summaries.

Chapter 2 begins the explanation of the proposed virtuous social ethic: presence. Drawing together particular contributions from Ellul and Hauerwas to reveal how Christian faith enacted in social ethics requires the faithful ecclesial witness of God's people in the world. The goal of this chapter is to unpack, develop, and synthesizing particular emphases from the theological ethics developed by Ellul and Hauerwas. The resulting combination strengthens each respective position to encourage healthy Christian social presence from a disciplined theology of faithful presence.

Significantly, Ellul and Hauerwas encourage Christian social witness empowered by the revelational foundations of Scripture and biblical community. As well, the enduring witness of the church in the face of social instability, coercion, and injustice remains the peaceful paradigm of Jesus Christ. Only through genuine faith granted by the sovereign choice of God is the church able to maintain a prophetic and incarnational presence in the world. This chapter concludes by developing a theology of faithful presence revealed in the disciplined faithfulness of God's holy, redeemed people.

Chapter 3 moves from presence to possibility. The first part of this chapter explores how Ellul and Hauerwas see Christian hope driving and shaping the redeemed community. That is, joining Ellul's hopeful Christian freedom with Hauerwas' eschatological ethic encourages the church to embrace a broader vision for moral action. Such a living hope drives the Christian community to seek the substantive social good shaped by the dynamic awareness of God's lordship over all creation.

Chapter 4 moves to the third part of the proposed Christian social ethic: place. Through a loving relationship with the world, the church does not neglect cultural needs nor capitulate to social pressures but practices a dynamic commitment to Christ through enacting God's love. Christian social ethics are thwarted before they begin without an effort to know and understand context.

The first part of this section examines the way Ellul and Hauerwas describe the love exemplified by the church in relationship with God and the world. Specifically, Ellul's emphasis on living in relationship with the world complements Hauerwas' commitment to truthful community and Christian presence among the sick and suffering. The second part of this chapter further unpacks the lived significance of the loving God's world. Ellul's dialectic social ethic emphasizing man's need for divine intervention, Hauerwas points to the practiced presence of Jesus as the church's path to loving social witness. As a synthesis of the first two sections of this chapter, the final section explores how the Christian living in loving relationship with the world demands a rich theology of place emphasizing personal relationship, apologetic disposition, and temporary expressions.

Chapter 5 will wrap up this study by providing review, final analysis, and areas for further study. The church has a divine responsibility to embody the goodness and character of God in the world. Yet, the church often reacts in extremes by cultural capitulation or sectarianism. In light of this, the church must develop a balanced approach to the cultivation and practice of Christian virtues of faith, hope, and love. Even more, in the face of social marginalization, the church must maintain a creative yet distinctly Christian approach to social ethics. The hope of this study is to provide a constructive analysis of proposals made by Jacques Ellul and Stanley Hauerwas in order to empower the church to rightly embody the character of God for the glory of God and the good of the world. (Abstract shortened by ProQuest.)

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Bertozzi, Alberto. "The language of subjectivity postmodernity, Lacan, Levinas, theology /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Prior, Matthew Thomas. "Hearing the word in an age of technique : the theology of Jacques Ellul." Thesis, University of Bristol, 2018. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.752801.

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George, Michael. "Ethics and imagination: Contributions from the work of Paul Ricoeur to Bernard Lonergan's intentionality analysis." Thesis, University of Ottawa (Canada), 1994. http://hdl.handle.net/10393/6854.

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Moll, Clarissa C. B. "Lessons from strong women womanist contributions to a theology of motherhood /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Tan, Kang San. "An examination of dual religious belonging theology : contributions to evangelical missiology." Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=229438.

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Dual religious belonging is a phenomenon of individuals who identify themselves as followers of more than one religious tradition. People of faiths may find themselves in different degrees of dual or multi-religious conditions due to growing up in inter-religious marriages of their parents, exposure to multi-religious traditions or inter-religious encounters. The thesis of this study is to argue for the legitimacy of “Dual Religious Belonging” for Christians coming from Asian religious backgrounds through an assessment of the threefold theology of religions. It concludes that “Universal Access Exclusivism” can be the best model for sustaining dual religious belonging from an Evangelical perspective. The study seeks to answer the following primary research questions: 1) Theologically, can Evangelical Christians belong to more than one religious tradition? What are the arguments forwarded for dual religious belonging and how do Christians develop a theological assessment of such phenomena, particularly for Christians who hold on to the finality of Jesus Christ for salvation? 2) Within the threefold model of theology of religions, which theology can best sustain dual religious belonging for Evangelical Christians? The study offers a comparative examination of the pluralist theology of Paul Knitter, the inclusivist theology of Raimon Panikkar and the exclusivist theology of Harold Netland. The secondary research question is what are some contributions of dual religious belonging theology toward an Evangelical contextual missiology? Specifically, some contributions toward “insider movements” debates and Christian discipleship for those coming from different faith traditions will be considered. The study seeks to, first, offer a critique against pluralist and inclusivist theologies for multiple and double religious belonging, and second, forward a proposal for dual religious belonging theology for followers of Jesus Christ coming from mixed religious backgrounds from an Evangelical perspective.
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Books on the topic "Jacques Contributions in theology"

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W, Cooper John. The theology of freedom: The legacy of Jacques Maritain and Reinhold Niebuhr. Macon, Ga: Mercer University Press, 1985.

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The theology of freedom: The legacy of Jacques Maritain and Reinhold Niebuhr. Macon, GA: Mercer, 1985.

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Grzelak, Christopher. The "inclusive pluralism" of Jacques Dupuis, its contribution to a Christian theology of religions, and its relevance to the South African interreligious context. Pietermaritzburg: [Wydawn. POLIHYMNIA Sp. z o.o.], 2010.

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Rethinking God as gift: Marion, Derrida, and the limits of phenomenology. New York, USA: Fordham University Press, 2001.

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Lemaire, Anika. Jacques Lacan. 7th ed. Liège: P. Mardaga, 1990.

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Jacques Lacan. Boston: Twayne Publishers, 1990.

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Jacques Lacan. Amherst: University of Massachusetts Press, 1991.

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Lee, Jonathan Scott. Jacques Lacan. Boston: Twayne Publishers, 1990.

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Hyslop, H. Five contributions to fundamental theology. [S.l: s.n.], 1993.

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1939-, Rand Richard, and Derrida Jacques, eds. Futures: Of Jacques Derrida. Stanford, Calif: Stanford University Press, 2001.

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Book chapters on the topic "Jacques Contributions in theology"

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Evans, J. Claude, and Leonard Lawlor. "Jacques Derrida." In Contributions to Phenomenology, 141–43. Dordrecht: Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-017-5344-9_32.

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Raschke, Carl A. "À-Dieu to Jacques Derrida." In Secular Theology, 37–50. London: Routledge, 2021. http://dx.doi.org/10.4324/9780203866542-4.

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Davis, Richard A. "Jacques Ellul." In The Palgrave Handbook of Radical Theology, 187–202. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96595-6_12.

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Cisney, Vernon W. "Jacques Derrida and the Future." In Contributions to Phenomenology, 433–49. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5213-9_26.

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Peperzak, Adriaan T. "A Re-Reading of Heidegger’s “Phenomenology and Theology”." In Contributions to Phenomenology, 317–37. Cham: Springer International Publishing, 2013. http://dx.doi.org/10.1007/978-3-319-01707-5_18.

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Bancalari, Stefano. "Between Physics and Theology: Heidegger, Philosopher of Science." In Contributions to Hermeneutics, 253–69. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-56566-4_15.

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Miller-McLemore, Bonnie J. "Introduction: The Contributions of Practical Theology." In The Wiley-Blackwell Companion to Practical Theology, 1–20. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444345742.ch.

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Buekenhout, Francis. "A Report on the Scientific Contributions of Jacques Tits." In The Abel Prize 2008-2012, 87–100. Berlin, Heidelberg: Springer Berlin Heidelberg, 2013. http://dx.doi.org/10.1007/978-3-642-39449-2_5.

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Vigen, Aana Marie. "A Call to the Particular: Contributions from Theology and Qualitative Research." In Women, Ethics, and Inequality in U.S. Healthcare, 63–110. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1007/978-1-137-11299-6_3.

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Hübner, Jürgen. "Contributions by Protestant Theology to Medical Ethics and Bio-Ethics in Germany." In Philosophy and Medicine, 203–34. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-78036-4_7.

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Conference papers on the topic "Jacques Contributions in theology"

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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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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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Atay, Rıfat. "REVIVING THE SUFFA TRADITION." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/tbcm7967.

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In Islamic history, one of the most intriguing questions has been the termination of the Suffa School immediately following the Prophet’s demise. As is well known, the Suffa Companions were comprised of mostly single young men who did not have anywhere else to go to. They were provided with shelter and food in the Prophet’s Mosque in Medina. Their sole occupa- tion was to spend all their time with the Prophet, learning and studying. They became so well versed in Islam that most of them were sent as teachers and/or governors to new provinces. The paper claims that today Gülen is seeking to revive the Suffa tradition in two ways. First, by resembling the first Suffa Companions himself. The four guiding principles traced in the lives of the Suffa Companions (single, simple, humble and pious) can be found in the daily life of Gülen. Thus, this paper suggests that Gülen is often mistaken as a Sufi when in fact he can be considered a member of the Suffa. Secondly, Gülen has been consistently provid- ing personal tutelage over the last two decades to hundreds of theology graduate students. Students gain admission to Gülen’s informal school by passing a rigorous exam in Islamic sciences and Arabic. Thereafter awaits them extensive study and an ascetic lifestyle. Students can remain as long as they wish, some for even as long as ten years. Gülen has been known to have had up to 40 students at times, although given his ill-health this number has dropped to 15 in recent years. In their lifestyle, daily programme and efforts post ‘graduation’ these students resemble the first Suffa Companions.
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Williams, Ian. "“A STATION ABOVE THAT OF ANGELS”: THE VISION OF ISLAMIC EDUCATION WITHIN PLURALISTIC SOCIETIES IN THE THOUGHT OF FETHULLAH GÜLEN - A STUDY OF CONTRASTS BETWEEN TURKEY AND THE UK." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/jmbu4194.

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Gülen cites ‘Ali ibn Abi Talib as saying, ‘... if a person’s intellect dominates his or her desire and ferocity, he or she rises to a station above that of angels ...’. Both historically as well as in modern contexts Muslim education is not characterised by uniformity but rather by a plurality of actors, institutions, ideas and political milieus. The two central questions are: What is required to live as a Muslim in the present world? Who is qualified to teach in this time? The debate over the nature and purpose of Islamic education is no recent phenomenon. It has been conducted for the past two centuries throughout the Islamic world: the transmission of both spiritual and empirical knowledge has always been dependent upon the support of religious, social and political authorities. Based on fieldwork in Turkey and the UK amongst schools associated with the Gülen move- ment, examination of national government policies and on readings of contemporary Muslim educationalists, this paper seeks to examine the ideals of Fethullah Gülen on contemporary Islamic and religious education. It reports critically on the contribution of these schools to social cohesion, inter-religious dialogue and common ambitions for every child and student. We should accept the fact that there is a specific way of being Muslim, which reflects the Turkish understanding and practices in those regions [which] stretch from Central Asia to the Balkans. [Ocak 1996 79] Islam, a rich and strong tradition in many diverse societies is both a living faith and in every generation has been the means of enabling Muslims to address social developments, justice, and both corporate and individual questions of identity and ethics. Drawing on the Qur’an, Hadith, Sunnah and fiqh new Islamic social movements have constantly formed fresh public spaces in which new identities and lifestyles could emerge. Some of the finest expressions of Islam have occurred in the most pluralist religio-social circumstances when intellectual dis- course, educational achievements and social harmony have flourished. Amongst contempo- rary Islamic thinkers who are professedly concerned to interpret the sources and their practice in an “Islamically correct” manner is Fethullah Gülen [b. 1938], the spiritual father of what is probably the most active Turkish-Islamic movement of the late 20th and early 21st centuries. In considering this movement however, one soon realizes that Fethullah Gülen is neither an innovator with a new and unique theology nor a revolutionary. His understanding of Islam is oriented within the conservative mainstream and his arguments are rooted in the traditional sources of Islam. They stand in a lineage represented as I shall argue through al-Ghazali, Mevlana Jalal ud-Din Rumi, Bediuzzaman Said Nursi, and in company with Muhammad Asad and Muhammad Naquib Syed Al-Attas, and Seyyed Hossein Nasr. Nonetheless, in less than thirty years his followers as Islamic activists have made significant contributions to inter-communal and national peace, inter-religious dialogue, economic development, and most certainly in the field of education out of all proportion to their numbers. Moreover, this is a de-centralised polymorphic social movement.
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