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Artykuły w czasopismach na temat "Christian Islamic dialogue"
Ullah, Naqeeb, i Sajjad Ahmed. "منهج الجدل عند الشيخ أحمد ديدات في مؤلفاته". Journal of Islamic and Religious Studies 6, nr 1 (5.06.2021): 29–50. http://dx.doi.org/10.36476/jirs.6:1.06.2021.02.
Pełny tekst źródłaGokaru, Shuaibu Umar, Mohd Roslan Mohd Nor, Ahmad Faisal Abdul hamid i Youcef Bensaleh. "Muslim-Christian Dialogue from the Nigerian and Pakistani Perspective: A Theological Discussion". UMRAN - International Journal of Islamic and Civilizational Studies 11, nr 2 (30.06.2024): 75–87. http://dx.doi.org/10.11113/umran2024.11n2.698.
Pełny tekst źródłaKisovskaya, N. "Christian-Islamic Dialogue in Western Europe". World Economy and International Relations, nr 7 (2010): 55–64. http://dx.doi.org/10.20542/0131-2227-2010-7-55-64.
Pełny tekst źródłaالعجمي, نورة محمد. "Christian-Islamic dialogue and Orientalism problem". Journal of Islamic Sciences 6, nr 4 (29.09.2023): 25–39. http://dx.doi.org/10.26389/ajsrp.j050623.
Pełny tekst źródłaPusyrev, D. "Islamic Factor in World Politics". World Economy and International Relations, nr 3 (2011): 67–73. http://dx.doi.org/10.20542/0131-2227-2011-3-67-73.
Pełny tekst źródłaPlatti, O.P., Emilio. "The Dominican Contribution to Christian-Muslim Dialogue". Philippiniana Sacra 51, nr 153 (2016): 463–86. http://dx.doi.org/10.55997/ps2008li153a7.
Pełny tekst źródłaLin, Jen-Chien. "Christian-Muslim Dialogue Perspectives of “The Muslim View of Christology” and “To Be a European Muslim”". International Journal of Management, Entrepreneurship, Social Science and Humanities 2, nr 2 (25.12.2019): 63–69. http://dx.doi.org/10.31098/ijmesh.v2i2.14.
Pełny tekst źródłaJohnston, David. "Christian and Muslim Dialogues". American Journal of Islam and Society 30, nr 1 (1.01.2013): 112–14. http://dx.doi.org/10.35632/ajis.v30i1.1162.
Pełny tekst źródłaPerry, Glenn E. "Muhammad and the Christian". American Journal of Islam and Society 2, nr 1 (1.07.1985): 130–33. http://dx.doi.org/10.35632/ajis.v2i1.2784.
Pełny tekst źródłaAminrazavai, Mehdi. "Medieval Philosophical Discourse and Muslim-Christian Dialogue". American Journal of Islam and Society 13, nr 3 (1.10.1996): 382–88. http://dx.doi.org/10.35632/ajis.v13i3.2299.
Pełny tekst źródłaRozprawy doktorskie na temat "Christian Islamic dialogue"
MARTINES, LUCIA. "Geopolitiche mediterranee tra monoteismi e reinterpretazioni storiografiche: il pensiero di Mohamed Talbi". Doctoral thesis, Università degli studi di Genova, 2020. http://hdl.handle.net/11567/1030508.
Pełny tekst źródłaThis research work, in examining the political thought of Mohamed Talbi, proponent of a model of contemporary Islam that, in the universe of countless Islam, is characterized by its propensity for dialogue and openness with other cultures, aims to combine the author's contribution with the history of the Maghrib, the humus in which this thought is born and has its roots. An argument developed recognizing the importance of the role of the past in defining the present of Islam in an attempt to provide a historical framework to the religious, cultural and political perspective proposed by Talbi. The underdeveloped Arab historiographical tradition of the contemporary Maghreb and, at the same time, the need to identify an interpretation not contaminated by the Western lens that allows to combine the reflection on Islam religion within the framework of Islamic society, have led to the examination of the historical period opened by European colonialism. In the first part of the research, from a methodological point of view, it was considered appropriate to focus attention on authors belonging to the Maghrib area, including the most significant contributions of a literature that stands on the border between the non-Western matrix and the influences of the Western world. In the analysis of the historical interpretations of the period taken in consideration, from the years of colonialism to the dawn of independence in the states of the Maghrib area, in Morocco, Algeria and Tunisia, it have been identified studies and sources that contributed to the work of deconstruction. Particular attention was dedicated to the scientific production of Abdallah Laroui and to the work published in 1970 entitled "L’histoire du Maghreb: un essai de synthèse", in which a deconstruction of colonial historiography is initiated. The historical excursus contributes to providing tools for understanding the roots of the serious identity crisis in the Maghrib and Islam and the relationship between a West perceived as an entity that promotes reformist demands often interpreted as external impositions. In the second part, the historical analysis is intertwined with the thought of Mohamed Talbi and with the contribution for the development of a new contemporary Islamic thought that combines the sacredness of the Quran with the needs of the current world through the abandonment of a literal interpretation and the adoption of a discretion that takes into consideration the specific temporal circumstances in respect of the divine word. A view of universality of the message of the Quran through an exegesis that the author defines as "finalist". From the reinterpretation of Islamic sources to the Islamic-Christian dialogue between the two shores of the Mediterranean, passing through the eradication of violent extremisms and the right to freedom of conscience, Talbi elaborates a paradigm that aims to free us from all those hidden sediments that prevent from founding our societies on dialogue and mutual respect beyond any religious and cultural peculiarity.
Caucanas, Rémi. "La dimension islamo-chrétienne du dialogue méditerranéen au XXe siècle". Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3114/document.
Pełny tekst źródłaIntercultural dialogue in the Mediterranean is undergoing hard times. However the religious dimension, connected and independent at the same time, offers another possible channel of dialogue in the Mediterranean relations. The transformations of the Christian perception of Islam started during the interwar period, then the practices of the dialogue between Christians and Muslims, in mainland France and beyond the Mediterranean Sea, gradually promote the Islamo-Christian dialogue on the Mediterranean forefront. In the 1960s, the Second Vatican Council stands out in this process. Trapped inside its own ambiguities and conditioned by Mediterranean geopolitical settings, the Islamo-Christian dialogue however enters a much more chaotic period punctuated both by symbolic acts for peace and identical tensions at the end of 1970s. Inspiring by multiple documentation sources, in particular by the collection of the Service des Relations avec l'Islam (SRI), the present work offers an historic overview of the actors, the stakes and the limits of the Islamo-Christian dialogue in the Mediterranean Sea throughout the 20th century. Historic reviews and the actors from Marseille illustrate such development
Ezegbobelu, Edmund Emeka. "Challenges of interreligious dialogue between the Christian and the Muslim communities in Nigeria". Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2009. http://d-nb.info/997488859/04.
Pełny tekst źródłaIlgit, Antuan. "Muslim and Catholic Perspectives on Disability in the Contemporary Context of Turkey: A Proposal for Muslim-Christian Dialogue". Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107428.
Pełny tekst źródłaStarting from the reality that we all live in multicultural pluralistic societies, and as such we cannot ignore each other but all must share our respective religious-cultural heritages and learn from one and another, this dissertation argues that although the theological dialogue among religions is to be promoted and developed constantly, we also have to give major space to other forms of dialogue, namely a dialogue based on bioethical issues and/or daily life-related problems that is part of our everyday religious experience. Therefore, in order to show this is possible, although with many difficulties to be faced along the way, the dissertation proposes disability as a common ground for Muslim-Christian dialogue and collaboration in the context of Turkey. The dissertation is structured into four chapters. Chapter I is focused on some characteristics of interreligious dialogue and, more particularly, on Muslim-Christian dialogue and disability. This chapter provides a broad descriptive introduction and establishes the framework within which these are considered: i.e., The Republic of Turkey, Islam and the presence of the Latin Catholic Church in Turkey. The chapter begins with a review of the foundations and history of the development of interreligious dialogue in the Catholic Church. Next, it proceeds with a presentation of Turkey and the major actors of Muslim-Christian dialogue in the country. Then, it concludes with a global focus on the situation of disability in Turkey. Chapters II and III are dedicated, respectively, to the Muslim and Catholic Church’s perspectives on disability, and so, share the same structure: Following general introductions to Islam and the Catholic Church, they analyze the Scriptures of their respective traditions, the Quran and the Bible, and their other major sources such as the Hadith and Islamic law in the former, and the Code of Canon Law, the Compendium of the Social Doctrine of the Church, and the Catechism of the Catholic Church in the latter. By focusing on various topics such as marriage of persons with disabilities, abortion of disabled fetus, Christian initiation and access to the sacraments, degrees of disabilities as impediment for priestly ordination, these two chapters aim to find the reverberations of the scriptural narratives in the teachings of these two traditions. After examining the historical development of some theodicy approaches to the dilemma of human suffering, the problem of evil, the existence of disabilities and God’s love, and wisdom and justice, this chapter ends by highlighting some applications in their contemporary contexts. In this regard, Chapter II presents two examples from Turkey: the controversial Muslim cleric Fethullah Gülen’s approach to people with disabilities as “garip” (piteous, pitiful) and Muslim-Turkish scholar Mustafa Naci Kula’s research on the relationship between attitudes toward persons with disabilities and religious attitudes, which has provided considerable insight on the perception of disability in Turkish society. Parallel to this, Chapter III presents a Catholic figure, Nancy Mairs, who, in her writings, by dealing with personal disabilities, offers a contemporary version of classical theodicy approaches found in Catholic teaching in thinkers such as Augustine, Aquinas, and Irenaeus. The final chapter, Chapter IV, by the method of comparison, highlights relevant commonalities and differences and proceeds by discussing some relevant issues related to Muslim-Christian dialogue. Then, by reflecting on how disability can be a common ground on which to build fertile dialogue and collaboration, it concludes with a proposal which privileges five among many other possible topics: (1) Sin and disability seen as punishment; (2) Consanguineous marriages (3rd and 4th degree); (3) Abortion as a method to prevent birth of potentially disabled child; (4) Abuse of disabled women and children; and, (5) Charity and praying together. The first topic is based on the conviction that disability is given by God as a punishment for sin; it is one of the major beliefs that is shared among Muslims and Christians. The second, third and fourth topics are related to some social problems in Turkish society, namely, consanguineous marriages, abortion as a prevention of potentially disabled children, and the abuse of women and children with disabilities. Finally, the fifth topic aims at constructing dialogue and collaboration between Muslims and Christians through charitable works in Turkey. These topics are points related to the four main forms of dialogue proposed by Dialogue and Proclamation (1991) of Pontifical Council for Interreligious Dialogue, which are considered in this dissertation in a three-fold version: (1) Theological dialogue; (2) Dialogue of life experience and action; and, (3) Dialogue based on religious life experience
Thesis (STD) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
Boulter, Hugh John. "The spirit in Islam : a study in Christian-Muslim dialogue and theology of religions". Thesis, University of Bristol, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.532182.
Pełny tekst źródłaUusisilta, Matias. "The Sultanate of Oman as a Venue for Inter-faith Dialogue and Intercultural Immersion : A Case-Study on Christian Semester Abroad Students living in a Muslim Context". Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-397721.
Pełny tekst źródłaMacedo, Maria Suzana Figueiredo Assis. "Louvor a uma só voz: Christian de Chergé e o diálogo islamo-cristão". Universidade Federal de Juiz de Fora, 2013. https://repositorio.ufjf.br/jspui/handle/ufjf/906.
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CNPq - Conselho Nacional de Desenvolvimento Científico e Tecnológico
Diante da necessidade de abertura ao diálogo com o outro diferente, principalmente na época atual, notadamente marcada pela pluralidade religiosa e pelos conflitos existentes em muitos países em nome das religiões, o diálogo inter-religioso torna-se um grande desafio e ao mesmo tempo o possibilitador da paz entre os fiéis das várias tradições religiosas. Esta pesquisa versa sobre o diálogo inter-religioso e o lugar que ele ocupou na vida do monge cisterciense Christian de Chergé, na Argélia. Frei Christian é despertado desde cedo para a abertura dialogal com os muçulmanos e ele encorajou esse diálogo na comunidade cisterciense de Notre Dame de l‟Atlas. Segue a pista dos grandes precursores da tradição monástica cristã do diálogo Oriente-Ocidente. Sua vida e vocação na Argélia demonstram a entrega a Deus e ao irmão em busca de uma vivência pacífica entre as diferentes crenças. A experiência inter-religiosa vivida na Trapa de Tibhirine, onde proferiu os votos monásticos, inclui a formação de um grupo de oração e reflexão islamo-cristão denominado Ribât-el-Sâlam (O Laço da Paz). De Chergé sempre se perguntou sobre o lugar do Islã no desígnio de Deus e esta questão estava tão arraigada em sua reflexão que ele a retoma em seu Testamento Espiritual. Christian de Chergé é mais um modelo que pode ser seguido na abertura dialogal inter-religiosa.
Face à la nécessité d‟une ouverture au dialogue avec l‟autre, en particulier dans le contexte actuel, notamment marqué par la pluralité religieuse et les conflits dans les nombreux pays au nom des religions, le dialogue interreligieux devient un grand défi et possibilite en même temps la paix parmi les croyants de différentes traditions religieuses. Cette recherche est sur le dialogue interreligieux et la place qu‟il occupait dans la vie du moine cistercien Christian de Chergé en Algérie. Frère Christian s‟est aussitôt éveillé à l‟ouverture du dialogue avec les musulmans et a encouragé ce dialogue dans la communauté cistercienne de Notre-Dame de l‟Atlas. À la suite des grands pionniers de la tradition monastique chrétienne du dialogue Orient-Occident, sa vie et sa vocation en Algérie montrent un engagement envers Dieu et envers le prochain. Il cherche une vie pacifique parmi les différentes croyantes. L‟expérience interreligieuse vécue dans la Trappe de Tibhirine où il a prononcé les voeux monastiques, comprend aussi la formation d‟un groupe de prière et de réflexion islamo-chrétien appelé Ribât-el-Sâlam (Le Lien de la Paix). De Chergé s‟est toujours interrogé sur la place de l‟Islam dans le dessin de Dieu et cette question était si bien ancrée dans sa pensée qu‟il la reprise dans son Testament Spirituel. Christian de Chergé est donc un modèle qui peut être suivi à l‟ouverture du dialogue interreligieux.
Camelo, Antonio Nilson. "Christians and Muslims towards a dialogue of life and action for God's people /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
Pełny tekst źródłaD'Agostino, Pietro. "Théodore Abu Qurrah : opuscules théologiques : introduction, édition critique, traduction et commentaire historique et doctrinal". Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL159.
Pełny tekst źródłaTheodore Abū Qurra, Melkite bishop of Ḥarrān (8th-9th c.), left a vast production of Arabic texts. Several Greek opuscula have been attributed to him as well. These are in the form of letters, dialogues, question-and-answer and homilies, and they are transmitted by many manuscripts. Their content is multifaceted: it concerns the theological polemics against Islam, on one side, and apologetics vis-à-vis non-Chalcedonian Christians (Monophysites and Nestorians), on the other. Considering that Migne’s Patrologia Graeca (1865) is the current reference edition, a new scientific study is highly valuable. Since the antimuslim production has already been edited, the present study focuses on the manuscript tradition of the antirrhetical opuscula and on their edition. In addition, the text edition of several unpublished writings is provided. This thesis consists of three parts: first, we outline the biography of the author and discuss the authorship of the works; second, we describe the manuscripts and study the tradition; in the third, we publish the critical text accompanied by a French translation. The last section is preceded by an introduction for the contextualization of Theodore’s opuscula in the scope of the theological production of that period
Pillay, Reginald. "Encountering God : the role of prayer in Christian-Muslim relations". Diss., 1995. http://hdl.handle.net/10500/15788.
Pełny tekst źródłaDie verhoudings tussen Christene en Moslems word dikwels vertroebel deur wantroue, misverstand en kultuurverskille. Hierdie studie behandel gebed as 'n moontlike brug van begrip tussen Moslems en Christene. Die motivering vir die studie le egter dieper as die soeke na goeie wedersydse verhoudings. Dit vloei voort uit deelname aan die "God se sending" in die wereld. Hoofstuk 2 gee 'n noukeurige beskrywing van Moslemgebed (salat), deur te kyk na die oproep tot gebed, voorneme, wassing, gebedshoudings, asook die plek en rigting van gebed. Hoofstuk 3 bevat 'n Christelike interpretasie van Moslemgebed. Di t bestudeer die aanroep ("In die naam van God"), die Moslem-geloofsbelydenis en salat as ritueel. Hoofstuk 4 tref 'n vergelyking tussen die eerste Soerah (Al-Fatihah) en die "Onse Vader". Beide verskille en ooreenkomste word aangetoon. Hoofstuk 5 trek dan 'n paar missiologiese konklusies, met die klem op gebedshoudings en die verhouding tussen dialoog en getuienis.
Relations between Christians and Muslims have often been strained due to mistrust, misunderstanding and cultural differences. This study focuses on prayer as a possible bridge to mutual understanding between Muslims and Christians. However, the motivation for this study goes deeper than a search for good neighbourliness. It stems from participating in the ''mission of God" in society. Chapter 2 gives a detailed description of Muslim prayer (salat), looking at the call to prayer, intention, ablution, prayer postures, the place and the direction of salat. Chapter 3 contains a Christian interpretation of Muslim prayer. It examines the invocation ("In the name of God"), the Islamic Creed, and salat as ritual. Chapter 4 draws a comparison between the opening Surah (Al-Fatihah) and the Lord's Prayer. Both the common and distinguishing features are highlighted. Chapter 5 draws some missiological implications, focusing on prayer postures and the relationship between dialogue and witness.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
Książki na temat "Christian Islamic dialogue"
Nasr, Seyyed Hossein. Islamic-Christian dialogue: Problems and obstacles to be pondered and overcome. Washington D.C: Georgetown University, 1998.
Znajdź pełny tekst źródłaVictor, Chandra. The fatihah in Islamic interpretation and Christian spirituality, with some reference to its potential for Christian-Muslim dialogue. Birmingham: University of Birmingham, 1988.
Znajdź pełny tekst źródłaPeterburs, Wulstan. Catholics and Shi'a in dialogue: Studies in theology and spirituality. London: Melisende, 2011.
Znajdź pełny tekst źródłaChristian and Muslim dialogues: The religious uses of a literary form in the early Islamic Middle East. Piscataway, N.J: Gorgias Press, 2011.
Znajdź pełny tekst źródłaBeaumont, I. Mark. Christology in dialogue with Muslims: A critical analysis of Christian presentations of Christ for Muslims from the ninth and twentieth centuries. Bletchley: Paternoster, 2005.
Znajdź pełny tekst źródłaA, Newman N., red. The early Christian-Muslim dialogue: A collection of documents from the first three Islamic centuries, 632-900 A.D. : translations with commentary. Hatfield, Pa: Interdisciplinary Biblical Research Institute, 1993.
Znajdź pełny tekst źródłaBaagil, H. M. Christian-Muslim dialogue. Surulere, Lagos [Nigeria]: Ibrash Islamic Publications Centre, 1987.
Znajdź pełny tekst źródłaPapademetriou, George C. Two traditions, one space: Orthodox Christians and Muslims in dialogue. Boston, Mass: Somerset Hall Press, 2011.
Znajdź pełny tekst źródłaChukwulozie, Victor. Muslim-Christian dialogue in Nigeria. Ibadan, Nigeria: Daystar Press, 1986.
Znajdź pełny tekst źródłaPresbyterian Church (U.S.A.). Global Mission Ministry Unit. Office of Ecumenical and Interfaith Relations. Christians and Muslims in dialogue. [Place of publication not identified]: Office of Ecumenical and Interfaith Relations, Global Mission Ministry Unit, 1991.
Znajdź pełny tekst źródłaCzęści książek na temat "Christian Islamic dialogue"
Sejdini, Zekirija. "The Fundamentals of Christian-Islamic Dialogue from an Islamic Perspective". W Wiener Beiträge zur Islamforschung, 141–49. Wiesbaden: Springer Fachmedien Wiesbaden, 2021. http://dx.doi.org/10.1007/978-3-658-31696-9_9.
Pełny tekst źródłaGabriel, Theodore. "Movements for inter-religious dialogue in Pakistan". W Christian Citizens in an Islamic State, 89–102. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315260372-8.
Pełny tekst źródłaPark, Richard S. "Christian and Islamic Conceptions of Public Civility". W Pathways for Interreligious Dialogue in the Twenty-First Century, 153–66. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137507303_12.
Pełny tekst źródłaBarnes, Michael. "Between Task and Gift: Jews, Christians, Muslims, and a Spirituality of Dialogue". W Jewish, Christian, and Islamic Mystical Perspectives on the Love of God, 11–42. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137443328_2.
Pełny tekst źródłaSwanson, Mark N. "What Dialogue? In Search of Arabic-language Christian-Muslim Conversation in the Early Islamic Centuries". W Christian-Muslim Relations in the Anglican and Lutheran Communions, 2–20. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137372758_1.
Pełny tekst źródłaSako, Mar Louis. "Muslim-Christian Dialogue In Syriac Sources". W Syriac Churches Encountering Islam, redaktor Dietmar W. Winkler, 6–12. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463220624-005.
Pełny tekst źródłaSmith, Andrew. "Promoting Christian/Muslim Dialogue Between Young People of Faith". W Youth Work and Islam, 173–86. Rotterdam: SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-636-6_14.
Pełny tekst źródłaIwuchukwu, Marinus C. "Precolonial Sokoto Caliphate and Kanem-Borno Empire and the Advent of Islam". W Muslim-Christian Dialogue in Post-Colonial Northern Nigeria, 1–13. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137122575_1.
Pełny tekst źródłaDietrich, Viking. "Early Signs of Climate Change in Lutheran Dialogue with Islam". W Christian-Muslim Relations in the Anglican and Lutheran Communions, 68–83. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137372758_4.
Pełny tekst źródłaEsposito, John L., i John O. Voll. "Lsmall Ragl Al-Faruql: Pioneer in Muslim-Christian Relations". W Makers of Contemporary Lslam, 23–38. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195141276.003.0002.
Pełny tekst źródłaStreszczenia konferencji na temat "Christian Islamic dialogue"
Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
Pełny tekst źródłaJanis, Yanice, i Yan Okhtavianus Kalampung. "The Dialogue of Mysticisms as an Indonesian Islam-Christian Approach on Interfaith Relation". W Proceedings of the 1st Annual Internatioal Conference on Social Sciences and Humanities (AICOSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/aicosh-19.2019.20.
Pełny tekst źródłaCapes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.
Pełny tekst źródła