scholarly journals Faith Embodied in Attitudes: Ethics of Dialogue and Brotherhood of All People in the ‘Document on Human Fraternity for World Peace and Living Together’ in Abu Dhabi and the Encyclical Fratelli Tutti

2021 ◽  
Vol 11 (1) ◽  
pp. 61-81
Author(s):  
Denisa Červenková ◽  
Petr Vizina
Keyword(s):  
Interreligious Dialogue ◽  
World Peace ◽  
Human Beings ◽  
Pope Francis ◽  
Social Barriers ◽  
Religious Traditions ◽  
Ethical Approach ◽  
Living Together ◽  
Ethical Approaches ◽  
Specific Culture

This text is concerned with the ethical approach of inter-faith relations and the dialogue of culture in two documents of Pope Francis: ‘On Human Fraternity for World Peace and Living Together’ and the encyclical Fratelli Tutti. This ethical approach refers to God the Creator of all and the call to brotherhood of all human beings and refers to faith as a response to Revelation. Faith also forms ethical approaches for interreligious dialogue. Pope Francis’ approach in the documents is that the theological truth and values of religious traditions are embodied in attitudes of social friendship. Francis challenges us to build a specific environment that he calls a ‘new culture of dialogue’, having frequently called for the growth of a culture of encounter that is capable of transcending political and social barriers and encourages creating a specific culture of social and ‘political love’.

scholarly journals The Importance of Interreligious Dialogues on Ethics and Law: A Global Percpective

Illuminatio ◽  
2021 ◽  
Vol 2 (1) ◽  
pp. 163-203
Author(s):  
Ingeborg Gabriel
Keyword(s):  
Present Article ◽  
Common Ground ◽  
Interreligious Dialogue ◽  
Political Community ◽  
The Political ◽  
Second Phase ◽  
Pope Francis ◽  
Religious Traditions ◽  
Faith Traditions ◽  
Peace And Reconciliation

The present article pleads for the revival of an interreligious dialogue on ethics and law as an instrument of peace and reconciliation. Whereas the first phase of IRD was marked by a considerable prominence of these topics, the have become of less importance in the second phase. This needs correction for two reasons. Theoretically the rationality of dogmatic or systematic insights (as found in all faith traditions) is largely exclusive, whereas the rationality of ethics, also religiously founded ethics, is basically inclusive. It is therefore open to dialogue. There exists considerable common ground on norms, rules and values between religious traditions, which are to serve humans, the society and the political community. This is of particular importance in today’s multi-religious societies as well as in a world more than ever interconnected by globalization. The article concludes with an analysis of the document on Human Fraternity of Pope Francis and Grand Imam Ahmad al-Tayyeb and its ethical approach to dialogue.

scholarly journals God’s Providence and the Plurality of Religions

2021 ◽  
Vol 11 (1) ◽  
pp. 39-59
Author(s):  
Vojtěch Novotný
Keyword(s):  
Human Rights ◽  
Holy Spirit ◽  
Abu Dhabi ◽  
World Peace ◽  
Human Beings ◽  
Natural Religion ◽  
Living Together ◽  
The Holy Spirit ◽  
Greater Good ◽  
Creative Will

The ‘Document on Human Fraternity for World Peace and Living Together’, co-signed on 4 February 2019 by Pope Francis and the Grand Imam of Al Azhar, Ahmad Al-Tayeb, states: ‘The pluralism and the diversity of religions, colour, sex, race and language are willed by God in His wisdom, through which He created human beings.’ The article presents the starting points of correct hermeneutics of this statement. It points out that it is a positive reformulation of the anti-discrimination human rights declarations, which list the criteria according to which people cannot be discriminated. It shows the compatibility of the statement with the Quran, which presupposes a plurality of successive and graded revelations of God and religions: Judaism, Christianity, and Islam. It then represents the reactions with which Catholic theologians responded to the statement: the accusation of the Pope of heresy; the claim that while God’s creative will has instilled a natural religion in human beings, it does not positively seek a plurality of religions; the claim that non-Christian religions are an evil by which God allows to achieve greater good; the claim that all religions are wanted by God’s Providence in what is true, good, and beautiful in them as the preparation for the salvation of man in the encounter with Christ. In the end, it discusses the idea of St. John Paul II, who, for several years before the creation of the Abu Dhabi declaration, combined this last idea with the work of the Holy Spirit.

scholarly journals THE CONCEPT AND PRACTICE OF INTER-RELIGIOUS DIALOGUE IN AFRICA

2020 ◽  
Author(s):  
Patrick U. Nwosu
Keyword(s):  
21St Century ◽  
Analytical Methods ◽  
Interreligious Dialogue ◽  
The Other ◽  
Human Beings ◽  
Pluralistic Society ◽  
Religious Traditions ◽  
Religious Dialogue

One major challenge adherents of different religions face, particularly in Nigeria is how to relate their faith with the truth of the other religious traditions. The shrinkage of space in the 21st century has made actual the fact that great number of human beings of diverse religious affiliations exist. The diverse religious traditions, practiced out there can no longer be suppressed or exterminated by sword. Thus, the concept of interreligious dialogue is placed in the front burner of contemporary discourse. The paper offers an ecumenical approach to the understanding and practice of interreligious dialogue within a pluralistic society. The discourse is applying historical and analytical methods, argues that interreligious dialogue is a sure path that promotes respect among members of different religions. The paper suggests practical ways of engaging in dialogue with adherents of other religions and concludes that exclusivist and inclusivity positions have no grounds for real religious acceptance.

Our Faith in Creation, God’s Faith in Humanity: Edward Schillebeeckx and Pope Francis on Human Transcendence and an Anthropocentric Cosmos

2019 ◽  
Vol 80 (4) ◽  
pp. 845-863
Author(s):  
Daniel Minch
Keyword(s):  
Ecological Crisis ◽  
Human Beings ◽  
Pope Francis ◽  
Proper Role ◽  
Edward Schillebeeckx ◽  
Theological Foundation

Edward Schillebeeckx’s theology of creation can serve as a foundation for authentic Christian self-understanding in relation to the ecological crisis. Schillebeeckx provides a Thomistic view of humanity and creation as both autonomous and “given” from God. Schillebeeckx’s anthropocentric “creation faith” and nuanced view of secularization provide a way of preserving the uniqueness of humanity without devaluing nature. Structural parallels with Pope Francis’s Laudato Si’ are developed in order to provide a fundamental-theological foundation for determining the proper role of human beings in relation to creation.

Differentiating Between Rights-Based and Relational Ethical Approaches

2009 ◽  
Vol 16 (3) ◽  
pp. 283-291 ◽  
Author(s):  
Irena Trobec ◽  
Majda Herbst ◽  
Boštjan Žvanut
Keyword(s):  
Mental Health ◽  
Health Care ◽  
Mental Illness ◽  
Mental Health Care ◽  
Formal Education ◽  
Personal Values ◽  
Ethical Approach ◽  
Bachelor's Degrees ◽  
Ethical Approaches ◽  
Health Institutions

When forced treatment in mental health care is under consideration, two approaches guide clinicians in their actions: the dominant rights-based approach and the relational ethical approach. We hypothesized that nurses with bachelor's degrees differentiate better between the two approaches than nurses without a degree. To test this hypothesis a survey was performed in major Slovenian health institutions. We found that nurses emphasize the importance of ethics and personal values, but 55.4% of all the nurse participants confused the two approaches. The results confirmed our hypothesis and indicate the importance of nurses' formal education, especially when caring for patients with mental illness.

scholarly journals AKTIVISME TASAWUF MENURUT FETHULLAH GÜLEN

2016 ◽  
Vol 26 (2) ◽  
Author(s):  
Anang Haderi
Keyword(s):  
Peace Movement ◽  
Spiritual Experience ◽  
Religious Values ◽  
World Peace ◽  
Human Beings ◽  
Spiritual Values ◽  
The World ◽  
Thought Pattern ◽  
Love Of Neighbor ◽  
Mystical Transformation

Abstract: This article will elaborate the sufism thought of Fethullah Gulen. He has transformed Sufism from purely spiritual experience turned into an activity that is directly in contact with the issue of Muslims and human beings on this earth. Two of the most prominent organizer of the mystical transformation is education and the world peace movement. He tried to bring peace to the world across cultures, religions and ethnicities. The thought pattern of Gülen which is based on religious values and the universality has created a concept which is more popular in the community, but do not abandon spiritual values. The transformation of ideas and concepts of sufism who taught the importance of devotion to others, selflessness and love of neighbor. Abstrak: Artikel ini akan mengelaborasi pemikiran tasawuf Fethullah Gulen. Ia telah mentransformasikan tasawuf dari yang hanya bersifat pengalaman spiritual berubah menjadi sebuah aktivitas yang langsung bersentuhan dengan persoalan umat Islam dan manusia di bumi ini. Dua agenda yang paling menonjol dari transformasi sufistiknya itu adalah pendidikan dan gerakan perdamaian dunia. Ia berupaya mewujudkan perdamaian dunia lintas budaya, agama maupun etnis. Pola pemikiran Gülen yang dilandasi nilai-nilai keagamaan dan universalitas telah menciptakan konsep yang lebih memasyarakat namun tidak meninggalkan nilai-nilai spiritual. Transformasi dari pemikiran dan konsep tasawwuf yang mengajarkan pentingnya pengabdian kepada orang lain, tidak mementingkan diri sendiri dan cinta terhadap sesama. Keywords: transformasi, tasawuf, perdamaian, pendidikan, generasi emas.

Enhancing Dialogue Between Religious Traditions

2020 ◽  
Author(s):  
Osman Bakar
Keyword(s):  
Golden Age ◽  
Interreligious Dialogue ◽  
Contributory Factor ◽  
Rule Following ◽  
Religious Traditions ◽  
Pluralistic Societies ◽  
Introductory Discussion ◽  
Islamic Civilization

This chapter provides an overview of Islam’s historical experiences in interreligious dialogue through highlights of its ‘golden ages’ in this particular domain of multicultural societal living within its civilization. It examines these golden ages in interreligious dialogue in three notable geo-cultural and historical settings—Muslim-ruled Spain, Chinese Islam in Ming-ruled China, and Indian Islam under Mughal rule—following an introductory discussion of Muslim exemplary treatment of non-Muslims during the rule of the first four Caliphs succeeding the Prophet Muhammad. On the basis of this discussion the author concludes that it is generally the case that interreligious dialogue and cooperation presents itself as a necessary contributory factor of the Golden Age of all religiously pluralistic societies, especially of Islamic civilization.

scholarly journals Divinity, Noēsis, and Aristotelian Friendship

2020 ◽  
Vol 14 (1) ◽  
pp. 01-29
Author(s):  
John A. Houston
Keyword(s):  
Human Life ◽  
Second Order ◽  
Other Minds ◽  
Human Beings ◽  
Intellectual Activity ◽  
Human Community ◽  
Rational Nature ◽  
Living Together ◽  
The World ◽  
Virtuous Activity

Aristotle's NE X claim that the best human life is one devoted to contemplation (theoria) seems in tension with his emphasis elsewhere on our essentially political nature, and more specifically, his claim that friendship is necessary for our flourishing. For, if our good can be in principle realized apart from the human community, there seems little reason to suggest we 'need' friends, as he clearly does in NE VIII & IX. I argue that central to Aristotle's NE X discussion of contemplation is the claim that our chief good accords with whatever is 'most divine' in us, viz. our rational nature (NE 1177b2-18). Thus, the best human life involves the excellent exercise of our rational capacities. I distinguish two ways in which human beings flourish through exercising their rationality. The first is in the activity of theoria. The second, I argue, can be found in the virtuous activity of complete friendship (teleia philia). For Aristotle the truest form of friendship is an expression of rationality. It is characterized not merely by our living together, but conversing, and sharing one another's thoughts (NE 1170b12-14). Examining Aristotle's notion of a friend as 'another self (alios autos), I argue that through friendship human beings come to better know themselves and the world in which they live. Complete friendship involves a (uniquely human) second-order awareness of oneself in another, and through this awareness our understanding of ourselves and the world in which we live is enriched, confirmed, and enjoyed through the presence of other minds. Thus, the highest form of Aristotelian friendship is an intellectual activity through which we attain an analogue of the divine contemplation of the unmoved mover, thereby living with respect to what is most divine in us, but doing so in accordance with our uniquely rational-political nature.

Religious Traditions in Politics: Protestantism

2019 ◽  
Author(s):  
Evert van Leeuwen
Keyword(s):  
Social Justice ◽  
Political Action ◽  
John Calvin ◽  
Second Phase ◽  
Human Beings ◽  
Equal Rights ◽  
Political Dimension ◽  
Early 21St Century ◽  
Religious Traditions ◽  
God's Image

Protestantism was labeled when German noblemen wished to retain control of their own country church. Martin Luther’s theology based on faith and the scripture became in this way a matter of political dispute. His rejection of the pope as the final authority in matters of religion brought the Lutheran country churches within the power and economy of the local noble rulers, liberating them from financial obligations to Rome. Luther’s actions were, in the first phase of Protestantism, followed by those of Anabaptists and cantons in Switzerland (Huldrych Zwingli) and cities in France (Martin Bucer in Strasbourg; John Calvin in Geneva). Calvin stood for a kind of theocratic regime based on his doctrine of predestination. His views spread over France and the Low Countries (Belgium, Netherlands) as a liberation from the feudal system. In the second phase of Protestantism, the political dimension became less significant, and the focus became instead upon Protestant believers’ looking inward to find the Light, or God, in themselves. Political action then became the consequence of the intention to do well, by seeking justice and seeing that every human being is created in God’s image. Many groups were persecuted, as the earlier Anabaptists were, and left Europe for the New World. There they became activists for the abolition of slavery, equal rights for all human beings, and social justice. The third phase of Protestantism is characterized by ideas of rebirth and regeneration. Sin and evil can be washed away and people can start a new life in the blessing of Jesus Christ, following his guidance as evangelicals. In matters of politics, personal norms and values become more important than social justice or reform, leading to bans on, for instance, abortion and homosexuality as sinful ways of life. In the early 21st century, a significant number of Protestant groups are active in right-wing politics, and their membership continues to grow in the Americas, Africa and Asia.

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