Case Study 3: Six Women’s Interreligious Dialogue Groups in London

Author(s):  
Julia Ipgrave
Religions ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 189
Author(s):  
Roger Campdepadrós-Cullell ◽  
Miguel Ángel Pulido-Rodríguez ◽  
Jesús Marauri ◽  
Sandra Racionero-Plaza

Evidence has shown that interreligious dialogue is one of the paths to build bridges among diverse cultural and religious communities that otherwise would be in conflict. Some literature reflects, from a normative standpoint, on how interreligious dialogue should be authentic and meaningful. However, there is scarce literature on what conditions contribute to this dialogue achieving its desirable goals. Thus, our aim was to examine such conditions and provide evidence of how interreligious dialogue enables human agency. By analyzing the activity of interreligious dialogue groups, we document the human agency they generate, and we gather evidence about the features of the conditions. For this purpose, we studied four interreligious dialogue groups, all affiliated with the United Nations Educational, Scientific and Cultural Organization’s (UNESCO) Association for Interreligious Dialogue (AUDIR), employing in-depth interviews and discussion groups. In these groups, which operate in diverse and multicultural neighborhoods, local actors and neighbors hold dialogues about diversity issues. In so doing, social coexistence, friendship ties, and advocacy initiatives arise. After analyzing the collected data, we conclude that for interreligious dialogue to result in positive and promising outputs, it must meet some principles of dialogic learning, namely equality of differences, egalitarian dialogue, cultural intelligence, solidarity, and transformation.


Homiletic ◽  
1969 ◽  
Vol 42 (2) ◽  
Author(s):  
Hans Malmström ◽  
David Schnasa Jacobsen

This paper explores the overlapping space between an internal conception of interreligious dialogue and models of conversational preaching and homiletical theology which embrace mutual critical-correlational theological method. At the heart of the paper is a close reading of a sermon focusing on John 5:31–47—preaching much influenced by interreligious hermeneutics. The analysis shows how preaching effectively may address some fundamental principles of interreligious dialogue, for example by offering space for open-minded, respectful, and attentive listening and learning from the religious other, or by encouraging curiosity as well as deep reflection on Christian gospel in the light of gospel resonant of voices from other religious traditions. In the concluding discussion, the implications of this research for the rhetoric of conversational preaching practice are highlighted, and further homiletical-theological reflection on the relationship between preaching and interreligious dialogue is encouraged, not only because it is possible but because it is desirable for Christian preaching and homiletics in particular.


Sains Insani ◽  
2020 ◽  
Vol 5 (2) ◽  
pp. 91-97
Author(s):  
Arfah Ab Majid

Inter-religious dialogue has been implemented in Malaysia by various organizations, be it Muslim’s or Non-Muslim’s organizations as early as 1950s.Often being carried out in the format of intellectual discourse and forum, its accessibility to the non-academician, non-scholars and non-elite is uncertain.If the inter-religious dialogue programs could not reach the grassroots, its effectiveness in addressing inter-religious issues that affected the grassroots is also doubtful.International dialogue practitioners has begun to include number of theories in their dialogue designs to reach out broader range of community.One of the theories is Contact Theory proposed by Gordon Allport (1959) aims at addressing in-group/out-group bias.Therefore, this study attempts to examine the application of Contact Theory in two models of inter-religious dialogue in Malaysia (i.e. Institut Kefahaman Islam Malaysia (IKIM) and Inter-faith Spiritual Fellowship (INSaF)).Case study research design was employed in order to identify the design of interreligious dialogue and the presence of Contact Theory within the two models.Data obtained through interviews and document analysis were than analysed using within-case and cross-case analysis (Miles & Huberman, 1994).The finding suggest that IKIM’s and INSaF’s inter-religious dialogue models did not include any special session that allowed a real dialogue or cooperative interaction (one of important elements in Contact Theory) to take place among the participants.Without cooperative interaction among the participants, it would be difficult for these two models to reap the benefit of Contact Theory.Future research should focus on developing inter-religious dialogue design that is more appropriate for the grassroots with the inclusion of Contact Theory.


2020 ◽  
Vol 41 (47) ◽  
pp. 191-197
Author(s):  
Alba L. RENDON ◽  
◽  
Rosa E. GUIO ◽  
Juan P. RODRIGUEZ ◽  
Juan M. SANCHEZ ◽  
...  

This document considers the aspects of the analysis of limits in the exercise of the right to religious freedom, worship and conscience, it is an issue of special relevance considering that it is not an "unrestricted and erga omnes" right because there are limits based on respect for the rights of others. It is necessary to promote a culture of respect and tolerance for fundamental freedoms of religion, worship and conscience, promote interreligious dialogue through the design, socialization and implementation of the Fundamental Public Policy on Religious Freedom in Bogota, which constitutes the full exercise of the guarantees established by the International Standards as well as the Colombian Political Constitution, to ensure the recognition and benefits of the practice of the fundamental right to religious freedom, worship and conscience in the various families existing today in society, for which it is also necessary to make the right visible, prevent, denounce and punish those who violate it.


2020 ◽  
Vol 5 (2) ◽  
pp. 301-315
Author(s):  
Jenny Ponzo

AbstractIn the Catholic tradition, saintly characters work as figurativizations or narrative representations of underlying values and normative principles and therefore represent strategic communication media to disseminate particular models of behavior among the faithful. This paper tests the efficacy of the representation of saintly figures in the case of the interreligious dialogue by focusing on the case study of the construction and communication of the figure of the Virgin Mary in the encounter between Catholics and Muslims. What emerges from an analysis of scholarly and institutional texts, as well as from some reflections on ecumenical practices in Marian shrines, is that the representation of Mary as the figurativization of abstract values and norms mostly concerns a cultivated elite and that the dialogue on the respective representations of Mary is quite limited and concerns especially Mary as the model of the perfect pious and devout person.


Author(s):  
Michael Barnes

This chapter asks what the Church has to learn from, and what it can offer to, the contemplative turn in contemporary culture. It begins with one particular aspect of this phenomenon, namely the interreligious spirituality of persons who find themselves caught up ‘between’ the wisdom of established traditions and their pursuit of an authentic personal practice. Thomas Merton and Swami Abhishiktananda are presented as well-known interreligious mystics, two exemplary spiritual guides who seek to pass on their own deeply discerned wisdom about how to live a life of encounter with ‘the other’. In raising some of the theological questions that emerge as they seek to negotiate their interreligious experience, the second part of the chapter leads into a brief exercise or ‘case study’ in Comparative Theology: a dialogue between two well-known mystical texts, the Zen Buddhist Mumonkan and the Christian Cloud of Unknowing.


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