Search

Bioethics provides a new perspective for the comparative study of Christianity and Chinese Buddhism. This paper provides a comprehensive comparison of the sources, states of existence, and fundamental principles and purposes of the Christian and Chinese Buddhist perspectives on human life, focusing specifically on the realm of bioethics. It places special emphasis on teachings about God's creation and dependent origination, original sin and Buddhist causality, as well as love and compassion. Despite the significant geographic distance between Christianity and Chinese Buddhism, the dialogue highlights potential cultural differences and interpretations. It also demonstrates mutual acceptance and the process of redefining one's own identity. Religious bioethics greatly benefits from a comprehensive study of various religions from around the world. It aims to encourage cross-cultural and interdisciplinary research on different religions globally. It promotes religious bioethics as a relevant field of study. [ABSTRACT FROM AUTHOR]

Bioethics provides a new perspective for the comparative study of Christianity and Chinese Buddhism. This paper provides a comprehensive comparison of the sources, states of existence, and fundamental principles and purposes of the Christian and Chinese Buddhist perspectives on human life, focusing specifically on the realm of bioethics. It places special emphasis on teachings about God’s creation and dependent origination, original sin and Buddhist causality, as well as love and compassion. Despite the significant geographic distance between Christianity and Chinese Buddhism, the dialogue highlights potential cultural differences and interpretations. It also demonstrates mutual acceptance and the process of redefining one’s own identity. Religious bioethics greatly benefits from a comprehensive study of various religions from around the world. It aims to encourage cross-cultural and interdisciplinary research on different religions globally. It promotes religious bioethics as a relevant field of study.

The link between religions and several issues of contemporary relevance lead to the need for interreligious dialogue today. However, interreligious dialogue is not about creating a unifying hermeneutic leading to convergence, as many approaches in our day tend to be. For religions to be in fruitful conversation, there is no need for levelling differences and denying one's own convictions. Core theological convictions need not be up for discussion in dialogue. Rather, a hermeneutic of difference may be used that allows differences to stand in a respectful space. An interreligious conviviality that allows dialogue participants to learn from each other, share with each other, and celebrate with each other can lay perspectives for an interreligious future. [ABSTRACT FROM AUTHOR]

Buddhist–Christian relations have suffered setbacks in recent decades, after the progress made at the Second Vatican Council in the 1960s. This article suggests that progress can be made again if Christians recognize the different paradigm they encounter in Buddhism rather than attempting to read Buddhism through the paradigm that Abrahamic faiths represent. This paper also suggests that Buddhist–Christian relations have suffered through "religious appropriation" of Buddhist practices on the one hand and defensive misrepresentations of Buddhism on the other. It suggests that relations can improve if Christian–Buddhist exchanges are conducted with the understanding that two religions are meeting in a "soft secular" space of equality. In this space, certain first principles are respected: proselytization and evangelical motivations are parked; attempts to understand the other through the self are suspended; and sharing action is emphasized over sharing scripture, in an embodied relationship with outcomes in the social world. [ABSTRACT FROM AUTHOR]

The unfortunate complicity of religion in conflict and war is well documented. Less well documented, however, are the times and ways religion contributes to making peace. This article adds to the latter body of literature by addressing the link between peacemaking and interreligious dialogue. To that end, it identifies key principles in Islam and Christianity that direct peacemaking efforts. It then compares these principles, identifies key lessons, and suggests directions for future exploration of the potential for interreligious dialogue specifically for peacemaking efforts. It argues that the exploration of interreligious dialogue for peacemaking is becoming more critical as the nature of conflict becomes more intrastate and value differences increasingly drive violence. [ABSTRACT FROM AUTHOR]

The existence of indigenous religions in Indonesia has always been overshadowed by a history of discrimination from state‐recognized religions. One of the main causes is the government's use of categorization that is influenced by the world religions paradigm. As a result, the government does not recognize indigenous religion as a religion and promotes a categorization of it that tends to be negative. In the Christian discourse of theology of religions, the models of exclusivism, inclusivism, pluralism, and even particularism are trapped in a similar religious categorization. On the one hand, the models of theology of religions are open to dialogue with world religions. On the other hand, indigenous religion is not considered a dialogue partner. This article argues that linguistic hospitality can be an inspiration for interreligious dialogue, allowing Christianity to become more open to indigenous religions. Emphasizing a hermeneutic of openness allows indigenous religions to show their otherness without being limited by assumptions of Christian theology. [ABSTRACT FROM AUTHOR]

This article describes three levels of interreligious dialogue today and observes a lack of exchange between these levels. For the future of interreligious dialogue, it proposes to link the theory and practice of interreligious dialogue more closely, that is, to interrelate academic reflections and actual interreligious encounter. Taking up the term "hospitality," the author shows that, while the notion of interreligious hospitality plays a key role in comparative theology, the concrete practice of hospitality is rarely used as a resource for theological reflection. Consequently, the article refers to the practice of hospitality at the table and provides some starting points for interreligious conversations evolving around shared meals. Based on the notion of "embodiment," it points to the central role of theological reflection of everyday life and to the potential of interreligious dialogues as a tool and resource in a pluralistic, quickly changing world. [ABSTRACT FROM AUTHOR]

Biblical authors, in both the Old and New Testament, give various indications of God. The most outstanding is the reference to God as 'the God of the ancestors'. He is the God of Abraham, Isaac, Jacob, Moses, David and of course, of the other ancients. The genealogy of Jesus Christ lines them all out. That is a common feature of African societies. The ancestors form part of the hierarchy of being and never die; they live on in the spiritual realm. We can make this same assertion of the Christian Faith; Biblical ancestors also, live. The paper argues, therefore, that there are more common grounds for a relationship if we must understand the religious worldview of others. Banking on these better set the path straight by pulling off all forms of syncretism now prevalent in African religious practices. Such a move would set the platform for dialogue, appreciation and respect. True religion thrives better on these. [ABSTRACT FROM AUTHOR]

The article offers information about the models of dialogue, along with mentions that dialogue as the basis of philosophy in the Western tradition and has taken many different forms. It mentions that origin of dialogue from Rigveda and in classical Chinese literature and especially in Ch'an Buddhism.

Baptist–Orthodox discussions could take the shape of a continuous and constructive dialogue if their historical understandings of the Bible are investigated based on their specific perspectives on doctrine. Concretely, the idea of theosis, present in Greek Patristics and later used by the Eastern Orthodox Church as deification, can be investigated by Baptists in at least three distinct ways: as Christification, as participation, or as perichoresis. All these are prevalent in the works of contemporary Baptist theologians such as Dongsun Cho (United States), Paul Fiddes (United Kingdom), and Emil Bartoș (Romania). Based on the foundation provided by theosis and its range of interpretations, the Baptist–Orthodox dialogue can be further strengthened by a series of common concerns such as apologetics, evangelism, politics, economics, social work, and education. [ABSTRACT FROM AUTHOR]

This article describes the influence of the Orthodox tradition on Methodism in the course of the development of the ecumenical movement. It relates the proposals made in the 1990s for an international dialogue between the traditions, proposals which have yet to be acted on. The article also describes a series of resonances between the two traditions that exist from earlier parallel developments, as well as emphases that have occurred independently but that can now be recognized as establishing commonalities that could be fruitful in later dialogue. Mention is made of commonality in the theological use of hymnody (Charles Wesley and St Symeon in particular) and of common emphases on trinitarian theology holiness/theosis, the divine image in human nature and on holistic mission. [ABSTRACT FROM AUTHOR]

Agreement about theosis in Orthodox–Reformed dialogues played a small but strategic role in the ecumenical recovery of the patristic doctrine of deification and its emergence as a locus of Reformed theology. Ecumenical dialogue helped dispel the idea that theosis is a distinctively Orthodox doctrine incompatible with the Western tradition. This idea was first propounded in the 19th century by Albrecht Ritschl, Ferdinand Kattenbusch, Adolf von Harnack, and others associated with the Ritschlian school. It was later appropriated by émigré Orthodox scholars. Orthodox–Reformed dialogue helped correct this and other misconceptions about theosis. This began informally in correspondence between Thomas F. Torrance and Georges Florovsky and continued in formal dialogue meetings. Orthodox–Reformed dialogue also highlighted patristic ways of thinking about salvation that were not then prominent in Reformed theology. However, as the Reformed participants consulted the works of John Calvin, they realized that he shared those patristic ways of thinking. Today, Reformed theologians are eager contributors to the ecumenical recovery of theosis. They increasingly discuss theosis as a doctrine native to the Reformed tradition. [ABSTRACT FROM AUTHOR]

Translation of "De vier religieuze grondthema's in den ontwikkelingsgang van het wijsgeerig denken van het avondland" by Herman Dooyeweerd (1941), Philosophia Reformata 6 (4), pp. 161–179. [ABSTRACT FROM AUTHOR]

Copyright of Politics & Religion Journal is the property of University of Belgrade, Faculty of Political Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article describes the development of official relationships in the international "dialogue of diplomacy" between Christian and Islamic religious leaders in the five decades after Nostra Aetate. The encounters of friendship that have developed over time are certainly signs of hope for better relationships even if political developments often seem to counteract these developments. [ABSTRACT FROM AUTHOR]

Some fifty years ago, Cardinal Sergio Pignedoli formally invited monks to become more involved in interreligious dialogue, arguing that monasticism is "a bridge connecting all religions." In 1995, Dom Christian de Chergé, prior of Notre Dame de l'Atlas monastery in Algeria, argued for the expansion of monastic dialogue to include Muslims, describing how monastics could benefit from and contribute to this dialogue. In addition to local Monastic-Muslim encounters for dialogue since that time, there has been an on-going dialogue of Catholic monastics with Iranian Shi'a Muslims since 2011. The future holds promise for an expansion of Monastic-Muslim dialogue in Africa. [ABSTRACT FROM AUTHOR]

This essay examines how the migration crisis of 2015 presented churches in Europe with a 'kairos' moment that demanded fresh theological reflection on Islam and social action alongside Muslims. By exploring how the initial comments and public pronouncements by churches in 2015 focused very little on Islam and Muslims, I argue that churches failed to challenge political appeals that presented Christendom as locked in a recurring battle with Islam. Through an examination of three Protestant church documents published in 2018, the essay goes on to show how more churches began to challenge populist rhetoric and also engage with the challenge of Christian-Muslim dialogue and the call for fresh Christian theological engagements with Islam. [ABSTRACT FROM AUTHOR]

Interreligious dialogue in Turkey since the 1980s has experienced a curious and sometimes almost schizophrenic interchange between original initiatives and, sometimes, even unique in their kind, periods of of major impasse due to the vicissitudes of political life, which often and deliberately conditioned and guided interreligious relations by manipulating them. Following the failed coup d'etat in 2016, the banishment of members of the Islamic Hizmet (service) movement, which from the 70s encourgaed 80% of the initiatives and platforms of interreligious dialogue in Turkish territory and elsewhere, inflicted a blow to the heart of the more institutional dimension of interreligious dialogue, but encouraged the development of initiatives perhaps less spectacular but more widespread. [ABSTRACT FROM AUTHOR]

Beyond high-level meetings of clerics or scholars, where today does genuine Muslim-Christian dialogue take place? Despite tensions and prejudices in Belgian society, there are also spaces where ordinary Muslims and Catholics are able to meet and speak about faith in a significant way. Often, Catholic schools are providing these spaces. Prompted by the growing numbers of Muslim students in their midst, Catholic schools and universities in Belgium have responded by re-examining their mission and adopting new modes of religious education - notably, the dialogue-school model in Flanders. While such changes are challenging and have often provoked backlash, they could lead to a more authentic understanding of Catholic identity and mission in a diverse society. [ABSTRACT FROM AUTHOR]

The document A Common Word Between Us and You was published by a broad range of Muslim leaders and scholars in October 2007. Focussing on the twin commandment to love God and neighbour, it invited Christian leaders to engage in dialogue. Many Church leaders eagerly embraced the invitation, and in the subsequent years, the Muslim initiative bore fruits in the form of numerous Muslim-Christian conferences and cooperative projects across the world involving a broad range of Christians from Orthodox to Evangelicals. It has inspired interreligious cooperation beyond the Muslim-Christian axis and can continue to do so in the years to come. [ABSTRACT FROM AUTHOR]

Is martyrdom a sign of hope in Muslim-Christian dialogue? In his Testament, Christian de Chergé insists that his life would be given to God and for his Muslim neighbours, not taken. His approach, which appropriates Jeanne de Chantal's category martyrdom of love emphasizes daily acts of service and surrender both within the monastery and among Muslim neighbours. The witness of Tibhirine provides some indication for how one might understand extraordinary suffering and death neither naïvely nor cynically but as communication of theological hope, and has been continued by the likes of Paolo Dall'Oglio, Frans Van der Lugt, and Jacques Murad. [ABSTRACT FROM AUTHOR]

In light of ongoing debates about religious education as hermeneutical, this contribution proposes a 'hermeneutical-communicative' (HCM) paradigm for RE through the development of a twofold reflection: (a) a critical (re-)evaluation of the theological and anthropological foundations for RE in light of (b) a context marked by religious and philosophical diversity, disaffiliation and 'areligiosity'. In this way, the HCM approach proposes an identity for RE that lies at the intersection of 'hermeneutical' and 'dialogical'. Drawing upon theologies of interreligious dialogue, this contribution first analyses four paradigms for RE (exclusivism, inclusivism, pluralism, particularism) and then advocates for a hermeneutical-communicative approach characterised by an emphasis on interreligious 'literacy', philosophical and religious hospitality and inter-hermeneutical dialogue. Such a paradigm results in a number of implications for practice, including sensitivity to 'big questions' in life, engagement with the Gospels and the faith tradition, respect and appreciation for other avenues in the search for meaning and identity, and attention to the personal growth of young people. [ABSTRACT FROM AUTHOR]

Despite Plato's repeated criticism of both µῦθοι and mystery cults, Orphism/Pythagoreanism and the Eleusinian Mysteries feature frequently in his dialogues. This paper uncovers the reason why, and the context in which, Plato employs motifs and language associated with these cults. Prevailing explanations in scholarship are shown to apply in some instances but not others, and to be largely insufficient in providing an underlying reason for Plato's use of mystery cults in general. Through a detailed examination of various mystery motifs in the dialogues, this paper argues that Plato has simply borrowed from religion what he could not achieve with philosophy alone: emotional appeal. [ABSTRACT FROM AUTHOR]

The ecumenical movement is a dynamic reality in constant transformation according to the new times, the new contexts and the new subjects that are integrated in the dialogue about oikoumene, such as cultures and religions. The objective of this study is to investigate how this fact affects the reconfiguration of the semantic universe of the concept "ecumenism" nowdays. It proceeds by analyzing the challenges and contributions that the new cultural and religious actors present to ecumenical dialogue in the continent; and it concludes that significant elements emerge for the elaboration of a Latin American ecumenical theology. [ABSTRACT FROM AUTHOR]

In May 2017, Basuki Tjahaja Purnama, popularly known as Ahok, the former Christian governor of Jakarta, Indonesia, was found guilty of blasphemy and sentenced to two years in prison. Although he was released in January 2019, his trial and the various reactions it elicited continue to highlight the very sensitive and complex issues surrounding the notion and enforcement of blasphemy and how different communities talk about it. This article focuses on a discussion about the trial between an Indonesian Muslim in favor of the blasphemy charge and an Indonesian Christian opposed to it. Using positioning analysis, it investigates how their conversation in English at a University in Japan exhibited an occasioned, fluid, developing range of evaluative language, both in terms of how they talked about themselves and others. The analysis demonstrates the complex interplay and consistent tension that is often present in inter-religious dialogue, and tracks how a wide array of discourse and contextual factors relate to developing positions, storylines, expressions of social power, and strategies for conflict management. We conclude by highlighting the inherent complexity of the dynamics of such interaction and how it can lead to greater convergence and/or tension, while emphasizing the potential benefits of face-to-face conversations around issues of possible conflict. [ABSTRACT FROM AUTHOR]

This article looks critically at the trend to connect contemporary interreligious dialogue with certain events and developments that took place in Europe and India during the 19th and early 20th centuries: (i) the comparative study of religion, (ii) the 1893 World Parliament of Religions in Chicago, (iii) three World Missionary Conferences in the first half of the 20th century, (iv) renascent Hinduism in India, and (v) Indian Christian efforts for inculturation. These events/developments are often perceived as the formative factors of dialogue. But this essay argues that they had their own complexities, agendas, and targets and rarely had interreligious dialogue as their objective or focus. Uncritical reading of the history of interreligious dialogue ignores how colonialism and imperialism have shaped these "antecedents." [ABSTRACT FROM AUTHOR]

Philosophical and religious traditions of the Indian subcontinent had a special form of dialogue (formal debate) called vāda that sought to fulfil the function of reflective and critical thinking when in dialogue within themselves and with each other. These were used as literary tropes in textual commentaries as well as in oral contexts of teaching and debate. In this essay, I discuss the philosophical background of vāda and its description and nuances. I firmly believe that this philosophical tradition of dialogue in Indian traditions of thought, among the various sects within the Hindu fold as well as with Buddhist and Jaina faiths, could inform interfaith dialogue. A variant of this form of debate or dialogue between different and often varying faiths can be a cause for a deeper and radical engagement, not only with other faiths but also as an exercise in self‐reflectivity of religious traditions. [ABSTRACT FROM AUTHOR]

In two suras of the Quran (Q 7 and Q 26) a dialogue between Pharaoh and his council members (mala...) is recorded after Moses performed miracles before them. The account in Q 7 is textually problematic, the version of Q 26 is smooth. After a brief survey of possible pre-Islamic precedents for the dialogue, this note explores the two nearly identical yet contradictory intraquranic parallels and the relationship between them, and surveys the harmonizing approaches of the classical exegetes as well as the critical attitudes of modern scholars to the issue. Finally, the textual dynamic that caused the passage in Q 7 to change is reconstructed. An appendix examines the other minute differences between the two passages. [ABSTRACT FROM AUTHOR]

This article stems from a research about the rules of the Jewish-Christian dialogue from the post-Holocaust period up to the present time. The undisputed starting point of this dialogue is the declaration of the Second Vatican Council Nostra Aetate, which inaugurates it historically. This article discusses and demonstrates an essential part of the work, namely, the main phases or stages -pre-dialogue, cleansing phase, existential phase, dialo-gical phase, etc.- of Jewish-Christian contemporary dialogue that made a rapprochement between the two religious parties possible. The research on the stages of Jewish-Christian dialogue aims to show the attempts of the partners to create and maintain a permanent horizontal level of dialogue and describe the current phase of dialogue as well as its unresolved issues. [ABSTRACT FROM AUTHOR]

Based on the author's experience as an Advocacy Consultant at the Brazilian National Congress, representing Conectas Human Rights, an international civil society organisation in Brazil, that has been working for the past 18 years on implementing and maintaining human rights, this article presents a case study to analyse the position of the current evangelical bloc (Bancada Evangélica) in relation to decrees to ease gun control in Brazil (numbers 9.785/2019 and 9.797/2019). To this end, the current political context, that is the backdrop of these regulations, will be considered, as well as the constructive discourse surrounding the imposition of Christian values as moral and social values and possible contradictions in this discourse. Attention will be drawn to the escalation of penal norms for citizens'' 'selfprotection'. It also aims to analyse the discourse of some of the members of congress who make up this bloc and the influence they have in the formulation of public security policy, as well as the implications of these positions on advocacy as a form of working alongside civil society, on possible dialogue to maintain and defend fundamenta l rights. [ABSTRACT FROM AUTHOR]

The United Nations Population Fund pioneered peer-to-peer strategic Learning Exchanges in 2010, designed and facilitated by the author. Thus effectively creating the only space in the United Nations where policy and programme officers convened, on an equal footing, with faith-based actors, to assess multi religious dynamics as they interacted with issues of development, peace and security, and human rights. This inter-religious diapraxis, effectively, was catalytic to the normalization of 'engagement' between secular development officials and diplomats, and their religious counterparts in many religiously inspired organizations. The Strategic Learning Exchanges were also conducive to the formation of several programmatic alliances, or partnerships between the UN, governments and Faith-Based NGOs (FBOs). This article reflects on some of the developments and outcomes of this form of diapraxis, while also warning that increasing partnerships not withstanding, such alliances are not always conducive to the realization of human rights. [ABSTRACT FROM AUTHOR]

The Bahá'í Faith "claims not to destroy or belittle previous Revelations, but to connect, unify, and fulfill them," according to Shoghi Effendi (Bahá'í "Guardian," 1921–57). Seena Fazel proposed "three bridges that can link the Bahá'í community to other religions in dialogue": "ethical," "intellectual," and "mystical-spiritual." The Universal House of Justice (elected international Bahá'í council) addressed its public "Letter to the World's Religious Leaders" (April, 2002) to promote consensus "that God is one and that... religion is likewise one." Shoghi Effendi's declaration that the Bahá'í Faith "proclaims all established religions to be divine in origin, identical in their aims, complementary in their functions, continuous in their purpose, indispensable in their value to mankind" potentially can promote ideal interfaith relations through reciprocal recognition and respect. [ABSTRACT FROM AUTHOR]

Copyright of Rocznik Teologii Katolickiej is the property of University of Bialystok and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

As analysis of the implications of global Pentecostalism for ecumenism continues, we can learn much by examining the formal ecumenical dialogues in which Pentecostals have participated. Among these dialogues, both between Pentecostals and other Christian traditions and between Oneness and trinitarian Pentecostals, the Catholic–Pentecostal dialogue is especially instructive. As Pentecostals continue to dialogue, they should employ the methodology of lex orandi, lex credendi, reflect on the requirements and responsibilities of their dialogue participation, and return to previous topics in their dialogues that may be ripe for reconsideration. [ABSTRACT FROM AUTHOR]

This essay touches upon the challenge of education in theological seminaries. It scrutinizes the relevance of theological education to practical ministry in the interreligious context of our world. It proposes that such a theoretical preparation of students for serving in such a world on the theoretical level of education is very necessary, provided that the pedagogical system in these seminaries itself transforms into a theological education that is more crudely interreligious in nature and founded on training in interreligious theologization. [ABSTRACT FROM AUTHOR]

This brief response takes up some of the most significant points made in the previous articles and those which look likely to be most productive of future research, including the relationship between πίστις and ἀγαπή, the role of loyalty in trust, the importance of faith in the risen or ascended Christ, the connections between πίστις and Paul’s domestic, political and military language, and the roles of narrative and mythology in John’s gospel. It also discusses briefly how πίστις is treated in early non-testamental texts, and how, in some respects, meanings and practices of πίστις evolve between the second century and the fifth. [ABSTRACT FROM AUTHOR]

This article provides the first significant scholarly treatment of "The Conference on Some Living Religions within the British Empire," which took place between September 22 and October 2, 1924, in conjunction with the British Empire Exhibition of 1924. An unprecedented event in Britain's history, the conference brought numerous scholars and "holy men of the Empire" to London. As a catalyst for the modern study of religion, the conference merits comparison to the better-known Parliament of the World's Religions that met in Chicago in 1893. Based on extensive archival research in the United Kingdom and on contemporary newspaper reportage, the article argues that knowledge of this conference helps redress general inattention to the history of interreligious dialogue. What is more, it contributes to the rich literature on "religion and empire" that has emerged in recent years, not least in the pages of JAAR. Finally, it argues that an analysis of this conference partly confirms and partly contests "orientalism" as a helpful category for understanding Western engagement with non-Western religions and cultures. [ABSTRACT FROM AUTHOR]

For more than 1,300 years, Muslims and Christians have lived together in Europe. For almost the entire period, though, neither has shown any interest in genuinely getting to know the other religion or in dialogue with its adherents, until the last half- century. This essay explores why this neglect transpired, reviewing the military tensions and cultural contrasts that inhibited engagement. That leads into consideration of what the scriptures of both religions nevertheless call their respective adherents to do--namely, to get to know the other. It then points out the necessity for Muslim- Christian dialogue in the present day and indicates some recent international and ecclesiastical initiatives that have taken place and that hold promise for better mutual understanding between Islam and Christianity. [ABSTRACT FROM AUTHOR]

This article argues that the commemoration of the Reformation is not just a time to look back historically, but an occasion to reflect where reform and reformation is needed today in church and society. It is clear that in 2017 we cannot but celebrate in an ecumenical dimension, with a concern for religious dialogue, and in a global context. [ABSTRACT FROM AUTHOR]

This study aims to identify the strategies and challenges faced in protecting Palopo from radical ideologies and acts. The purpose of this descriptive, qualitative research was to strengthen the existing theories in preventing radicalism. The subjects were people associated with the police, military, universities, Islamic schools, schools, interreligion communication forum (so-called Forum Komunikasi Umat Beragama (FKUB), preachers, and society. Seven strategies were found in protecting Palopo from radical ideologies and acts: 1) Bina Waspada Operation, 2) Balatkom Operation and Radical Ideologies, 3) Scientific Integration, 4) Religious Dialogue, 5) Obligatory Report Program, 6) Guiding the Young Generation, and 7) Maintaining Tolerance and Interreligious Harmony. It was also found that a number of challenges were faced in protecting Palopo from radical ideologies and acts: 1) Palopo is a strategic area; 2) It is a multicultural and multireligious area; 3) Young generations are the most-wanted targets; and 4) the society has a lack of sense of caring of others. [ABSTRACT FROM AUTHOR]

This essay employs Catherine Cornille's conditions for a constructive interreligious dialogue theoretical framework with reference to the Islamic tradition as exemplified by the work of Reza Shah- Kazemi, a contemporary proponent of Islamic mysticism and the Islamic branch of religio perennialis. More specifically, it demonstrates how Cornille's "commitment," "interconnection," and "hospitality" conditions for constructive interreligious dialogue are very present in the Islamic tradition. [ABSTRACT FROM AUTHOR]

This article considers two Middle English texts that each feature a dialogue between Christ and the Virgin Mary; these dialogues examine the purpose of and reasons for their respective suffering during the Passion. One of these texts is the well-known and oft-anthologised lyric 'Stond wel, moder, vnder rode'; the other is a prose text extant in two medieval miscellanies, the 'Doctor of the Church' meditation. The texts display some surprising shared details, despite their different genres and contexts. This article uses these points of difference and similarity to demonstrate how these two texts achieve a similar end by quite different means. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the authors discuss various reports within the issue on topics including Carolingian cultures of dialogue and debate, Christianity, and the end of dialogue in late antiquity.

This article seeks to contribute to recent debates over Christian dialogue in late antiquity. It explores a specific form of dialogue text: invented debates about the definition of correct doctrine, often starring renowned church Fathers and notorious heretics. It argues that, far from symbolizing an 'end' to dialogue in late antiquity - closed down by appeals to patristic authorities - these heresiological dialogues helped to perpetuate controversial Christian debates. [ABSTRACT FROM AUTHOR]

It has often been noted that argumentation in the early Middle Ages was mainly based on written authority, while dialectical modes of reasoning were held in suspicion. Towards the end of the eighth century, however, dialectic was back in vogue at the court of Charlemagne. Logical reasoning played a significant role in theological discussions initiated by the court. This article explores the 'rules of engagement' for conducting a debate, and addresses the question of whether public disputation and dialectical enquiry could (again) have a part in the proceedings of councils around 800, after their alleged demise in late antiquity. [ABSTRACT FROM AUTHOR]

In the postmodern-contemporaneity, when, as W. T. Anderson-shows, the-worldreligions- can-discover, in full awareness, what divides them and approaches them, and when, as Jean Delumeau emphasizes,". . . different-religions-exalt-each-in-its-language, wisdom and compassion, sincerity and humility, which are precious common values , nobody may not wish them disappear"1(Nicolae Achimescu, 2013), the-Orthodox-Church-opens its doors to all the believers-of-the-world awaiting the-love of the Lord, as--Rev Professor Dumitru-Belu writes in-his-iconic-book About love2(Dumitru Belu, 2016), understanding through tolerance and co-existence the inter-religious dialogue. The renewal of the religious world societies will start, in this context, from the hope that the inter-religious dialogue has the faith in its "mission for promoting a globalization capable [...] of sustaining authenticdialogue- between-religions-and-cultures"3(Dumitru Popescu, 2003). In other words, Orthodoxy is sincerely4(Nicolae Achimescu, 2006) on-the-path-of-the-dialogue, being-aware of-the-need-and-the-utility-of-the-dialogue, but also of the chance, perhaps unique, of making publicits sacred and liturgical tradition, given the fact that it is God „who wants all people to be saved and to come to a knowledge of the truth.”(I-Timothy-2:4). [ABSTRACT FROM AUTHOR]