Bibliografías temáticas / Christianity and other religions, shinto

Literatura académica sobre el tema "Christianity and other religions, shinto"

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Publicado: 26 de julio de 2024

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Artículos de revistas sobre el tema "Christianity and other religions, shinto"

1

Masafumi, Okazaki. "Chrysanthemum and Christianity: Education and Religion in Occupied Japan, 1945––1952". Pacific Historical Review 79, n.º 3 (1 de agosto de 2010): 393–417. http://dx.doi.org/10.1525/phr.2010.79.3.393.

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American occupying forces had an unprecedented opportunity to establish Christianity in post-World War II Japan, but their efforts failed. This article argues that Gen. Douglas MacArthur's efforts at Christianization failed because of a fundamental contradiction within the goals of the Occupation. On the one hand, MacArthur saw Christianity and American-style democratic institutions as inextricably linked and serving similar purposes, including fending off communism. On the other, the American ideal of the separation of church and state, which explicitly criticized the influence of State Shinto in pre-war Japan and was embodied in the Occupation's Shinto Directive, ran counter to the promotion of Christianity to replace Shinto. This internal conflict eliminated one of the Occupation's more promising avenues for Christianization——public education.
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Matsuda, Kōichirō. "Does Conscience Have to be Free? A Multiple Crossroads of Religious, Political, and Diplomatic Arguments: 1868-1874". Mirai. Estudios Japoneses 3 (6 de julio de 2019): 35–44. http://dx.doi.org/10.5209/mira.64981.

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This article will focus on the conundrum of building the political legitimacy while institutionalizing religious freedom which the newly established goisshin 御一新 government confronted. Liberation of "evil sects", which not only meant Christianity but also other religious sects such as fujufuse-ha of Nichiren school, was an issue which the Meiji state wanted to dodge. Western states demanded the lifting of the ban on Christianity but Japanese political leaders were vigilant against the idea. Reluctantly the Meiji state lifted the ban on Christianity in 1873 but they had started the institutionalization of Shinto as the state religion in advance. The government officials viewed that Christian faith and churches in Western countries were devised to prevent public mind from dissolution. They strived to establish an alternative version of religious authority in Japan instead of introducing the principle of conscientious freedom. However, on the other hand, a new generation of intellectuals raised the protection of the individual right of religious freedom as an urgent issue. I will analyze the diplomatic negotiations between the Western countries and the Meiji government officials, reports on the Western religious and educational systems in the Iwakura Mission records, voices of Buddhist and Shinto groups, and publications by leading intellectuals such as Nakamura Masao and Katō Hiroyuki so as to build a picture of how the concept of conscientious liberty was treated in such entangled contexts.
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LeMay, Alec R. "Do You See What I See? ‘Religion’ and Acculturation in Filipino–Japanese International Families". Religions 13, n.º 2 (19 de enero de 2022): 93. http://dx.doi.org/10.3390/rel13020093.

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Catholicism prides itself on being a ‘global religion’. However, just how this ‘religion’ is contextualized into a specific culture has led to intercultural and intergenerational problems. In Japan, the Filipino–Japanese struggle to fit into a society that sees, in their Catholic upbringing, ‘religious’ activity that it deems un-Japanese. The concept of ‘religion’ (shūkyō) in Japan has been largely associated with congregational activity, an aspect that neither Shinto nor Buddhism stress. As a result, the Japanese people label acts such as the purchasing of lucky charms, temple and shrine pilgrimages, visits to power spots, and performing birth or death rituals as ‘non-religious’ (mushūkyō). On the other hand, they label similar Christian acts as ‘religious’. Associating Christianity with ‘religion’ has had consequences for Japan’s Filipino residents and their international families. This paper considers the role the concept of ‘religion’ plays in the acculturation of Filipino–Japanese children into Japanese society. Through qualitative interviews of four Filipino–Japanese young adults, it delineates, in eight sections, how the discourse of ‘religion’ isolates Filipino mothers from their ‘non-religious’ children and husbands. This begins at adolescence and culminates with the children’s absence from the Roman Catholic Church of Japan.
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Mullins, Mark R. "Secularization, Deprivatization, and the Reappearance of ‘Public Religion’ in Japanese Society". Journal of Religion in Japan 1, n.º 1 (2012): 61–82. http://dx.doi.org/10.1163/221183412x628442.

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Abstract Sociological theories about the fate of religion in modern societies originated in Europe and were initially based on the history of Western Christianity. Whether or not these theoretical perspectives are useful for the analysis of other religious traditions in non-Western regions of the world has been the focus of considerable debate for decades. This article engages some of the familiar theories of secularization in light of major developments in Japanese religion and society over the past two centuries. While it has been widely assumed that modernization inevitably brings with it a decline in religion, the first phase of this process in Japan was accompanied by the creation of a powerful new form of religion—State Shintō—that served to unite the nation around a common set of symbols and institutions for half a century. This was followed by the rapid and forced secularization of Shintō during the Allied Occupation (1945-1952), which essentially privatized or removed it from public institutions. Since the end of the Occupation, however, there has been an ongoing movement to restore the special status of Shintō and its role in the public sphere. Even though recent case studies and survey research indicate that individual religiosity and organized religions are facing serious decline today, the reappearance of religion in public life and institutions represented by this restoration movement also needs to be taken into account in our assessment of secularization in contemporary Japan.
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Yilmaz, Yonca y Mine Tanaç Zeren. "The Responses Of Antakya (Antioch) Churches To Cultural Shifts". Resourceedings 2, n.º 3 (12 de noviembre de 2019): 124. http://dx.doi.org/10.21625/resourceedings.v2i3.636.

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Antakya (Antioch), located in the southern region of Turkey, is one of the oldest settlements in the country. Its history dates back to the prehistoric times. It has been through countless invasions throughout its history. It has been dominated by various civilizations and has been the center of many religions. The city, which was founded by Alexander the Great in the Roman period, has many routes to nearly all directions as a result of its geographical location. Due to its context, this makes the city the point of convergence of cultures. After the Roman period, Byzantine and Arab-dominated city (AC 395 — AC 963), were exposed to constant war between the Christian and Muslim communities for the domination right to the city. Today in Antakya, although the majority of the population is Muslim and Christian, the Sunni Arabs, Sunni Turks, Shia Arabs, Assyrians, Catholics, Orthodox Christians, Protestant Arabs, Arabs, Armenians, Jewish people and other minority groups all live together in harmony, thus forming the dynamics of multicultural city structure. The name “Christian” was first coined in this historic city. Antakya also hosts the Church of Saint Peter, which is believed to be one of the earliest Christian houses of worship, making it extremely valuable for Christianism. Indigenous inhabitants of Antakya have lived in the same land since the foundation of Christianity. Today, 90 percent of the Christians are Orthodox, 10 percent are Protestants and other believers, where the population of Christians are decreasing. Bearing in mind the aforementioned history and context, a research was conducted on the Orthodox Church, Antakya Protestant Church and Vakıflı Armenian Church which all still exist to this day in the city. Purpose of the research is to evaluate the structure of the churches in regards to the following parameters;- The responses of the churches to the indigenous inhabitants- Cultural shifts in the ever-changing sociocultural values of the society- The city image they present.The reason behind choosing these three structures for the study is the fact that all three structures boast Christian symbolism and imagery.
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Trott, Garrett B. "Book Review: Sacred Texts Interpreted: Religious Documents Explained". Reference & User Services Quarterly 58, n.º 2 (18 de enero de 2019): 129. http://dx.doi.org/10.5860/rusq.58.2.6949.

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Sacred Texts Interpreted (STI) is a collection of religious texts from a variety of different religions. It begins with two brief chapters introducing this work and providing some general insight regarding how one should read sacred texts. The remaining thirteen chapters provide sacred texts from different religions: Baha’ism, Buddhism, Christianity, Confucianism, Daoism, Hinduism, Islam, Jainism, Judaism, Mormonism, Shinto, Sikhism, and Zoroastrianism.
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Hebbar, B. N. "Concepts of the Divine and the Methodologies of its Venerations in World Religions". NHRD Network Journal 15, n.º 4 (octubre de 2022): 414–21. http://dx.doi.org/10.1177/26314541221114681.

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This article deals with, in a comprehensive and cogent a manner as is possible, the concepts of the divine and its multifarious modalities of its veneration in the eleven major historical religions of the world. These religions are Zoroastrianism, Judaism, Christianity (Nestorian, Oriental Orthodox, Eastern Orthodox, Roman Catholic and Protestant), Islam, Hinduism (Vedic and Classical), Jainism, Buddhism (Theravāda, Mahāyāna and Vajrayāna), Sikhism, Daoism, Confucianism, and Shinto.
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Kalland, Arne. "HOLISM AND SUSTAINABILITY: LESSONS FROM JAPAN". Worldviews: Global Religions, Culture, and Ecology 6, n.º 2 (2002): 145–58. http://dx.doi.org/10.1163/156853502760260275.

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AbstractIt is often claimed that environmental problems facing the world today can be attributed to dualism and anthropocentrism rooted in Christianity. Hence, it is argued that a solution to these problems can be sought in holism and ecocentrism inherent in non-western thought. Native American and Asian religions have in particular been heralded as potential sources of inspiration. Using Japan as a case, this paper challenges this view, arguing that religions are not coherent constructions and that their claimed benevolence to nature are based on selective reading of these non-western religions. As to Japan, both Buddhism (not least Zen) and Shinto have been regarded as ecocentric religions with a holistic approach to the world. This has not prevented serious degradation of the environment taking place, however. On the contrary, it will be argued that there are features in these holistic religions that might facilitate such degradation. It is therefore far too simplistic to attribute environmental problems to modernization and westernization.
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Miftahusyai'an, Mohammad. "RELASI AGAMA DAN SOSIAL MASYARAKAT SEBAGAI FENOMENA RELIGIUS". J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 1, n.º 2 (30 de junio de 2015): 227. http://dx.doi.org/10.18860/jpips.v1i2.6820.

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<p>Historically, all religions born, grew, and developed from the area of Eastern civilization (or rather Asian). There are two central points of eastern civilization that caused those religions, namely: 1) Middle East (and South Asia) in this area was appeared some religions: Judaism, Christianity, Islam, Hinduism and Buddhism, and 2) East Asia was appeared some religions: Tao (ism), Confucianism (Konfusianism), and Shinto. From these central points was born and grew religion to be a part of the history of mankind. The real society is a religious phenomenon. This religiousness is revealed from the fact that people are always trying to worship extraordinary things such as: nature (sun, sea, fire, mountain, etc.), charismatic spiritual leaders, technology or Individual ”Supra-Inderawi" are identified the name of the Lord. A big confusion modernism that encourages people to looks for The Real God. The Real God who is worthy to worship and also missing The Real Religion, real religion which become the guides of life.</p>Keywords: Religion, Society
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Perkins, Pheme. "Christianity and World Religions". Interpretation: A Journal of Bible and Theology 40, n.º 4 (octubre de 1986): 367–78. http://dx.doi.org/10.1177/002096438604000404.

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The claim of the early church is one that the creative and saving power of God, embodied in the Lord Jesus, calls into being a community which is always trying to live out the implications of the divine refusal to accept cultural, ethnic, political, or other boundaries.
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Tesis sobre el tema "Christianity and other religions, shinto"

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Ursulescu, Delia. "A Christian Augustinian response to the problem of evil in the Shinto religion with reference to the thought of Motoori Norinaga". Lynchburg, Va. : Liberty University, 2010. http://digitalcommons.liberty.edu.

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Schmid, Jean. "Transformation through Asian religions". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Lei, Xiao-Xiao. "Forgiveness in Confucianism and Christianity". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Davis, Brian McGrath. "The adoptive and adaptive nature of the church the church's borrowing of theology and praxis from without as a primer for interreligious dialogue /". Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p062-0259.

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Tran, Daniel Dao. "Basic biblical teachings in the context of three major religious worldviews in Viet Nam". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Kauppi, Lynn Allan. "Foreign but familiar gods : Greco-Romans read religion in Acts /". London : T & T Clark, 2006. http://www.loc.gov/catdir/toc/fy0707/2007270836.html.

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Preus, Jacob A. O. III. "Contemporary Roman Catholic approaches to non-Catholic religions". Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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O'Connor, Joseph A. "Islam and Christianity a dialogue /". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Song, Young Seok. "Inter-religious dialogue in the religious situation of Korea the need, basis and principles /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p007-0202.

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Nyce, Dorothy Yoder. "Dialogues to foster interreligious understanding". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Libros sobre el tema "Christianity and other religions, shinto"

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Sakamoto, Harukichi. Hirata Atsutane no fukko Shintō to Kirisutokyō: Honkyō gaihen no kenkyū. Ōsaka-fu Ibaraki-shi: Sakamoto Ina : Insatsujo Shūkyō Insatsu Kabushiki Kaisha, 1986.

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Sakamoto, Harukichi. Hirata Atsutane no Fukko Shintō to Kirisutokyō: Honkyō gaihen no kenkyū. Ōsaka-fu Ibaraki-shi: Sakamoto Ina, 1986.

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Matsumoto, Keiko. Shintō to Kirisutokyō: Koōusuru shinʼi kōzō = God. Tōkyō: Sairyūsha, 2009.

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Matsumoto, Keiko. Shintō to Kirisutokyō: Koōusuru shinʼi kōzō = God. Tōkyō: Sairyūsha, 2009.

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Oyama, Tokuko. Nihonjin no miidashita kami: "Kojiki" yori "Kojiki den" made. 8a ed. Tōkyō: Perikansha, 1988.

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Oyama, Tokuko. Nihonjin no miidashita kami: "Kojiki" yori "Kojiki den" made. 8a ed. Tōkyō: Perikansha, 1988.

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Sakamoto, Shunkichi. Hirata Atsutane no Fukko Shintō to Kirisutokyō: Honkyō Gaihen no kenkyū. Ōsaka-fu Ibaragi-shi: Sakamoto Ina, 1986.

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Oyama, Tokuko. Nihonjin no motometa kami: Gendai kagaku to shintōsho "Shinrei" o tōshite. Tōkyō: Niohn Tosho Sentā, 2005.

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Ōmichi, Kōichirō. Ōmoto no shutsugen o akasu Yohane mokushiroku. Tōkyō: Hachiman Shoten, 1998.

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1955-, Kim Sŭng-tʻae, ed. Hanʼguk Kidokkyo wa Sinsa chʻambae munje. Sŏul: Hanʼguk Kidokkyo Yŏksa Yŏnʼguso, 1991.

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Capítulos de libros sobre el tema "Christianity and other religions, shinto"

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Cole, W. Owen y P. S. Sambhi. "Attitudes to Other Religions". En Sikhism and Christianity, 191–204. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-23049-5_12.

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Markham, Ian. "Christianity and Other Religions". En The Blackwell Companion to Modern Theology, 405–33. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996768.ch25.

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Smart, Ninian. "Buddhism, Christianity and Other Religions". En Buddhism and Christianity: Rivals and Allies, 114–27. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-12656-9_9.

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Kinzig, Wolfram. "Christianity and Other Religions in the Age of Globality". En The Bonn Handbook of Globality, 1453–68. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-90382-8_63.

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Wilson, Bryan R. y Eileen Barker. "What are the New Religious Movements Doing in a Secular Society?" En Understanding Social Change. British Academy, 2005. http://dx.doi.org/10.5871/bacad/9780197263143.003.0011.

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This chapter discusses one of the major social changes that have taken place in late twentieth-century Britain — secularisation — the process whereby religion loses its social significance. In the second half of the twentieth century there was a major decline in Britain in formal church membership and attendance, although the decline in religious belief is less well established. The chapter also discusses the emergence of new religions in the secular society. They derive from a wide variety of sources: some such as the Jesus Army from the Baptist tradition of Protestant Christianity, others such as the New Jerusalem claim to represent the true Orthodox tradition; many others have a non-Christian character, the International Society for Krishna Consciousness and the Brahma Kumaris have their roots in Hinduism, while Buddhism has given rise to Soka Gakkai and Shinto to Konkokyo; and also Paganism, Wicca, Satanism and traditions deriving from science fiction. The most important point to be made about these new religious movements is that because of their diversity, any generalisation concerning them can almost certainly be shown to be untrue for one or another of their number.
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Baum, Robert M. "The Historical Study of African Traditional Religions". En Shrines of the Slave Trade, 8–23. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195123920.003.0002.

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Abstract Until recently, most studios of African religions have concentrated on various aspects of beliefs and practices while paying little attention to their historical development, When scholars have considered the history of religions in Africa, they have tended to focus on lslam and Christianity and to restrict their interest in African traditional rnligions to the processes of conversion to and syncretism with “world” religions. Current textbooks on African religions have focused on certain comparative themes in the study of religions and have assumed that the ethnic divisions related to these religions have endured for centuries. Historical chap1crs, if included at all, address the impact of colonization, Islam, and Christianity but overlook other typos of religious change. For example, John Mbiti, the author of the most widely read textbook on African religions, addresses the issue of precolonial religious history in two paragraphs of his introduction, before asserting what he sees as a fundamental obstacle to such studies: “In the traditional set-up where the African concept of time is mainly two-dimensional, human life is relatively stable and almost static. A rhythm of life is the norm. and any radical change is either unknown, resented or so slow that it is hardly noticed.” Such a representation of African religions both reflects and reinforces a basic assumption about “traditional” societies, that they have little sense of their own history. What changes have occurred arc, from this perspective, merely fine-tunings to preserve a spiritual equilibrium, not major shifts in fundamental religious ideas. For Mbiti, significant religious changes begins in “the second half of the nineteenth century and swiftly gaining momentum towards the middle of the twentieth cen-tury” with the beginnings of colonization.
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McClymond, Michael J. y Gerald R. McDermott. "Christianity and Other Religions". En The Theology of Jonathan Edwards, 580–98. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199791606.003.0036.

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Pinto, Henrique. "Alternative approaches to other religions". En Foucault, Christianity and Interfaith Dialogue, 25–34. Routledge, 2020. http://dx.doi.org/10.4324/9781003060291-4.

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Ross, Andrew C. "Christian encounters with other world religions". En The Cambridge History of Christianity, 475–94. Cambridge University Press, 2006. http://dx.doi.org/10.1017/chol9780521816052.026.

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"5. Timothy Richard: Christian Attitude Towards Other Religions & Cultures". En Chinese Christianity, 111–32. BRILL, 2012. http://dx.doi.org/10.1163/9789004225756_007.

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Actas de conferencias sobre el tema "Christianity and other religions, shinto"

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Trebežnik, Luka. "Christianity as a constant process of atheization". En International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.

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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.
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Petrović, Dragana. "ANTINOMIJA U RAZUMEVANjU SVETOSTI ŽIVOTA I DOSTOJANSTVENE SMRTI". En MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.109p.

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As the title itself shows, the subject of this paper is not the question of euthanasia in all possible aspects and as a whole. It is only about some segments of that problem. It seems to us, however, the more significant one, because they basically touch the very essence of the question - man's relationship to himself, to his life in all its forms and phases of existence - from birth to death. Equivalent to that, it is insisted that this, very complicated problem with its specific content, i.e. sensitive nature, evokes and provokes lively debates about the bioethical and legal permissibility of "death with dignity". This is, therefore, the plane in the consideration of "mercy killing" where we are faced with numerous contradictions and disputes, inconsistencies and vagueness, imprecise and confused comments... Passing it through the historical prism, the author points out that only "footnotes" were presented in the large to the text of various theoretical positions on the indicated issue (if we want to see it in all its indicated lines). In this context, the Christian religion, more precisely, all types of Christianity (Catholics, Protestants, Orthodox), declare against any form of euthanasia. And all major world religions, from Islam, through Hinduism, Judaism, Buddhism and others. oppose this practice of ending life. Our initial position is that, as things stand today, there will be a significant shift in this regard. Even if we are able to reach a solution in this work, to come to the right knowledge, such an effort, once we have already agreed to it, will hopefully open some new perspectives, perhaps illuminate the problem from a different perspective, and offer new possibilities solving the mentioned, very complex and difficult dilemmas that arise in connection with the termination of life out of mercy and compassion.
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY". En 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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