Processing the Pentecostal-Buddhist Dialogue

2018 ◽  
Vol 27 (1) ◽  
pp. 115-145
Author(s):  
Joel D. Daniels

The Christian–Buddhist dialogue, though relatively new, has produced many important works by influential religious leaders. As religious communities continue to migrate around the world, further dialogue is needed, particularly as societies move more and more toward ostracizing the perceived ‘other’. For Pentecostals, interreligious dialogue is crucial since Pentecostalism is a global religious expression, movement, and tradition. Amos Yong has provided Pentecostals with a useful example of how to successfully dialogue with other traditions through his dialogue with Buddhism; nevertheless, Yong’s project invites additional perspectives and insights. Consequently, the author here proposes panexperientialism, or Process Philosophy, as a frame to enhance the Pentecostal–Buddhist dialogue and to aid other interreligious dialogues that extend beyond these two traditions.

1989 ◽  
Vol 6 (1) ◽  
pp. 162-163
Author(s):  
Mumtaz Ahmad

The cause of interfaith dialogue, understanding and what is sometimesdescribed as "the wider ecumenismn has gained considerable momentum inrecent years. While interfaith conflicts and sectarian tensions continue to hitthe headlines, efforts to build bridges and arrive at some degree of mutualunderstanding are also underway. Recent years have witnessed the emergenceof many groups, agencies and organizations around the globe that are workingin the field of interreligious dialogue and understanding. These groupingshave held numerous interfaith seminars, cqnferences and workshops and havecontributed significantly in opening up new channels of communication andwider avenues of concord among the hitherto contending religious communityleaders. One such organization is The Council for the World's Religions (CWR).a New York based organization which aims to bring believers of all faithsinto mutual friendship and collaboration in the service of God and humanity.The Interfaith Directory sponsored by the CWR is one important step towarddisseminating information about other organizations and agencies workingfor interreligious harmony and concord.The Directory lists names, addresses and activities of about seven hundredinterfaith organizations throughout the world. These organizations have beenlisted in five different categories: 1) organizations with multifaith membership;2) organizations relating to two or three religions; 3) organizations basedon one religion. but with outreach to other religions; 4) universalist movementsfor spiritual unity; and 5) academic institutions which are also centers ofinterfaith dialogue and encounter. Some organizations receive multiple entriesbecause of the varied nature of their activities and programs. The Directoryalso includes two very useful indeces, one alphabetical and the othergeographical. As has been noted by the editor, these organizations may varyconsiderably in size, resources and effectiveness but all of them share thecommon goal of interreligious harmony. Francis Clark has contributed a verythoughtful introduction to the volume in which he discusses present trendsin the world-wide interfaith movement. He rightly points out that the interfaithmovement "is a deeper religious expression of the new sense of oneness ofthe human family and the new awareness of our coounon responsibilities,dangers and destiny in our one shared habitat." However, he is not oblivious ...


2021 ◽  
Vol 31 (9999) ◽  
pp. 9-38
Author(s):  
Michael Mitias ◽  

The majority of theologians, philosophers, and religious leaders have, during the past five decades, either argued or taken it for granted that the primary aim of interreligious dialogue is mutual understanding and that the purpose of realizing this aim is mitigation of alienation, hatred, and violence between the religions and cooperation on worthwhile projects. On the contrary, the author of this paper argues that the primary aim of interreligious dialogue should be to create a bond of friendship between the various religions of the world. In his attempt to establish the validity of this proposition, the author, first, advances a concept of "collective subject" as a condition for the possibility of friendship primarily because friendship is viewed as a relation between two human subjects; second, he introduces a general concept of friendship whose main elements are good will, mutual affection, and social service; and, third, he argues that religions can, qua collective subjects, establish a bond of friendship between them.


2020 ◽  
Vol 8 (2-3) ◽  
pp. 129-151
Author(s):  
Danielle N. Boaz

Abstract On March 11, 2020, the World Health Organization declared covid-19—the disease caused by the novel coronavirus—a global pandemic. As this coronavirus spread throughout the world, most countries implemented restrictions on public gatherings that greatly limited religious communities’ ability to engage in collective worship. Some religious leaders objected to these regulations, opining that faith would spare their congregants from illness or that their religious freedom is paramount to public health. Meanwhile, growing numbers of covid-19 infections were being traced back to religious leaders or gatherings. This article explores how governments have balanced freedom of worship and public health during the 2020 pandemic. Through the comparison of controversies in South Korea, India, Brazil and the United States, it highlights the paradoxes in debates about whether to hold religious communities accountable for the spread of this highly contagious and deadly disease.


2016 ◽  
Vol 16 ◽  
Author(s):  
Adrian Boldişor

Within the historical approach on interreligious dialogue, it should not be overlooked that the representatives of Orthodox Churches were actively involved in promoting and supporting interreligious dialogue by participating in the meetings that have focused on relations with people of other religions. In this context, the Orthodox Churches come with a whole tradition that stretches to the early centuries, the relations with Jews and Muslims being an integral part of the history of Orthodox Christianity. The Orthodox Christians, with their bi-millennium tradition, where there are different interpretations of other religions, bring to the modern world an approach that takes into account personal relationship with people of other religions. Analyzing how the representatives of the Orthodoxy and the Islam in Romania are trying to find solutions to the many problems facing the world today, we can say that lately in Romania, the interreligious, intercultural and interethnic dialogue increased both quantitatively and qualitatively. Among the followers of the two religions that live in these territories for centuries, the relations have varied over the time, reaching today to a situation in which the believers live in peace, protected by the laws of the Romanian state which guarantee the freedom of thought and religious expression. Moreover, lately it has been attempted to find solutions to the global crises which are, not infrequently, religious.


2020 ◽  
Vol 8 (1) ◽  
pp. 39-74
Author(s):  
Alaika Abdi Muhammad

Abstract Religious tolerance has always been an interesting topic of study. The relations between religions in various parts of the world make the study has an important position. Many religious leaders try to explain the meaning of tolerance based on the verses of the Koran. The contemporary scholar who gives serious attention to tolerance is Wahbah al-Zuhayli. Methodologically, his interpretation tends to follow the approach of classical Ulema scholars. The problem of tolerance that he explained is based on the current social reality of religious communities. The idea of tolerance offered by al-Zuhayli begins with an explanation of the concept of wasatiyyah al-Islam. Furthermore, the interpretation of al-Zuhayli's tolerance has four main points: First, the union of Islam with the Abrahamic Religion. The existence of several roots of the same teachings in Abrahamic Religion is a way to form a moderate and tolerant attitude. Second, the principle of freedom in choosing a religion. Third, the prohibition of spreading hatred and terror. Fourth, the recommendations prioritizing justice. Al-Zuhayli's interpretation revealed a pattern of harmonious and tolerant relations between religious communities. This is, at the same time, a scientific criticism of the doctrines of violence that are echoed by radical groups. Keywords: Religious tolerance, Wahbah al-Zuhayli, Wasathiyyah al-Islam (Islamic moderations).   Abstrak Tema toleransi agama selalu menjadi topik yang menarik untuk dikaji. Pasangsurut hubungan antar umat beragama di berbagai belahan dunia, tak terkecuali di Indonesia, membuat kajian ini memiliki posisi yang penting dalam studi agama. Banyak agamawan, khususnya para ulama tafsir yang bersaha menjelaskan makna toleransi secara normatif berdasarkan ayat-ayat Al-Qurán. Ulama kontemporer yang memberi perhatian serius tentang toleransi adalah Wahbah al-Zuhayli. Meski secara metolodolgis penafsiran al-Zuhayli cenderung mengikuti pendekatan nas ulama klasik. Namun, problem toleransi yang ia jelaskan berdasarkan realitas sosial umat beragama saat ini. Gagasan toleransi yang ditawarkan oleh al-Zuhayli diawali dengan penjelasannya tentang konsep wasatiyyah al-Islam (moderasi Islam). Selanjutnya, al-Zuhayli mengelompokan empat hal pokok tema toleransi yang dijelaskan al-Qur’an. Pertama, relasi antar Agama Samawi. Adanya beberapa akar ajaran yang sama dalam agama samawi merupakan jalan untuk membentuk sikap moderat dan toleran. Kedua, asas kebebasaan dalam memilih agama. Poin ini menegaskan prinsip Ri’ayah al-Din yang diusung syari’at Islam. Ketiga, larangan menebar kebencian. Dan ke-empat Larangan tindakan teror serta anjuran mengutamakan keadilan. Setiap manusia berhak mendapatkan perlindungan atas kemerdekaan jiwanya. Penafsiran al-Zuhayli mengungkap adanya pola hubungan harmonis dan toleran antar umat beragama. Hal ini sekaligus merupakan kritik ilmiah atas doktrin-doktrin kekerasan yang sering dikumandangkan kelompok radikal. Kata Kunci: Toleransi agama, Wahbah al-Zuhayli, Wasathiyyah al-Islam (moderasi Islam).


2019 ◽  
Vol 12 (1) ◽  
pp. 215-234
Author(s):  
S. V. Melnik

The article offers the original classification of interreligious dialogue types based on four criteria as follows. 1. «Intention» (i.e. the motivation to come into contact with a representative of another religion); 2. «Goal» (i.e. tasks and aims headed towards by the participants in the dialogue); 3. «Principles» (i.e. the starting points, which determine the interaction); 4. «Form» (i.e. participants in the dialogue). Among those the most important criterium is that if intention, which identifies the types of «polemical», «peacemaking », «cognitive» and «partnership» dialogue. These types of dialogue are lined up respectively around the following questions: «Who is right?», «How can we live together peacefully?», «Who are you?» and «What can we do to improve the world?». In the article are analyzed the possibilities of applying the approach outlined as above. As an example is used the interreligious dialogue, which aims to reconciliate the arguing parties. Special attention is additionally paid to the “diplomatic” dialogue as conducted between between heads and official representatives of religious communities.


Author(s):  
S. V. Melnik ◽  

The article examines the practice of interaction between the heads of religious communities which is referred to as “diplomatic interreligious dialogue”. One of the most common forms of the manifestation of diplomatic dialogue is participation of religious leaders in a variety of interreligious summits and conferences. The first part of the article briefly describes main types of interreligious dialogue: polemical, cognitive, peacemaking and partner ship. The second part gives a general description of diplomatic interreligious dialogue that can be considered as one of a type of peacemaking dialogue. The third part of the article analyzes several critical arguments in relation to diplomatic dialogue: this form of communication cannot be called a dialogue in the true sense; predominance of secular discourse; low efficiency. The author has come to the conclusion that diplomatic dialogue occupies its niche in the system of interreligious relations. And it is incorrect to evaluate diplomatic dialogue from the point of view of other types of interreligious dialogue that pursue different goals and are based on different principles.


2020 ◽  
Vol 8 (9) ◽  
pp. 422-428
Author(s):  
E. Handayani Tyas ◽  
Lamhot Naibaho

This article is about a harmony among of religious community which is required amidst the COVID-19 Pandemic. It is written in to inform the religious communities especially in Indonesia to be able to live in harmonious way amidst the COVID-19 Pandemic. It is a   qualitative research with the "Library Research" design, where researchers as "key instruments" by reading the theories that are directly related to the topic of "A Harmony among of Religious Community is required amidst the COVID-19 Pandemic" sourced from Pubmed, Google Scholar, Google with keywords building a culture of tolerance since early childhood. The result shows that all of Indonesian people and other nations in the world face the Covid-19 pandemic which requires togetherness and mutual assistance, the urgency of solidarity and harmony between religious believers is even more significant, because if you are careless, the Covid-19 pandemic can trigger rifts and even conflicts among the nation's children. Educational leaders, religious leaders, community leaders, all moved to make their citizens comply with health protocols.


2020 ◽  
Vol 53 (1) ◽  
pp. 98-104
Author(s):  
Halima Krausen

In our plural society, interfaith marriages and multicultural families have become a new normal and are either considered problematic for the religious communities or welcomed as a contribution to a secular and more peaceful world. In the course of my work with European Muslims, I could accompany such families through a few generations. In this article, I am going to outline some typical challenges and crises in such relationships and their effects on young people growing up in mixed families, adding my observations of how they can be dealt with. Ultimately, there is a chance that, through dialogue, it provides a meaningful learning environment that prepares young people for the diverse reality of the world today.


Author(s):  
Felipe Hinojosa

This article provides an overview of the field of Latina/o religious studies since the 1970s. Motivated by the political tenor of the times, Latina/o religious studies began as a political project committed to contextualizing theological studies by stressing racial identity, resistance to church hierarchy, and economic inequality. Rooted in a robust interdisciplinary approach, Latina/o religious studies pulls from multiple fields of study. This article, however, focuses on the field’s engagements with ethnic studies in the last fifty years, from the 1970s to the contemporary period. It argues that while the field began as a way to tell the stories, faith practices, and theologies of religious insiders (i.e., clergy and religious leaders), recent scholarship has expanded the field to include the broader themes of community formation, labor, social movements, immigrant activism, and an intentional focus on the relationships with non-religious communities.


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