Christian Identity and Interreligious Dialogue

1994 ◽  
Vol 4 (1) ◽  
pp. 62-75
Author(s):  
Robert J. SCHREITER
2011 ◽  
Vol 2 (2) ◽  
Author(s):  
Christian M. Rutishauser

Since the Second World War the pioneer phase of Jewish-Christian dialogue has achieved a relatively trusting relationship between both parties and major theological issues have been reflected on and dealt with. With the retirement of this generation of pioneers, while also reviewing history under the influence of the shock of the Shoah, we have to consider a change of paradigm at this time. First of all, a wider public should be involved in the dialogue in the hope of learning to fundamentally construct identity through dialogue. Learnings from the various phases of all of history should be kept in mind. Assuming an active relationship not only with Islam but also with any other interreligious dialogue is of paramount importance in a global world. On the concrete level, a redefinition of monotheism is needed in response to the associations being made between monotheism and violence. Further, the history of salvation has to be re-defined so that not only Jews and Christians are perceived as being in a generative relationship as “people of God” but so that the whole history of the world is perceived in a similar theological manner. A spirituality of action and an understanding of identity as co-constituted by the Other are valuable contributions of the Jewish-Christian dialogue to world culture.


2018 ◽  
Vol 6 (16) ◽  
pp. 11
Author(s):  
Andrea Meza Torres

The essays in this dossier are the result of the course  “Interreligious and intercultural dialogue from a decolonial perspective”, which took place between May and June 2017 at the CEIICH in the UNAM. In this course, I proposed to link a decolonial theoretical perspective to the topic of “intercultural dialogue” and, beyond, to “interreligious dialogue”; anyhow, this last topic turned out to be the point of departure to explore more profound dialogues, linked no only to religious phenomena but to sacred traditions and spiritualities. During the course, emphasis was put on this last aspect due to the fact that the topic of “the Divine” (in its different expressions), although central to decoloniality, has been poorly studied. Moreover, it has been marginalized within secularized social sciences —and this not just in Mexico, but in most occidentalized universities throughout the globe. This vacuum towards the study of “the Divine” —and, beyond, its limitation through a concept of culture (which is, at the same time, associated to the colonized and to the “other” of modernity)— led the participants of this volume to research deeper that which philosopher Enrique Dussel has described as the “spaces denied and oppressed by modernity”.


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