THE ROLE OF STRUCTURAL ENGAGEMENT IN INTER-RELIGIOUS DIALOGUE: IN THE CASE OF THE INTER-RELIGIOUS CONFLICT IN GPDI SEMANU, GUNUNGKIDUL

The case of expulsion of a pastor at Semanu Gunungkidul GPdI church was resolved through mediation by the regional assistant. The conflict was triggered by the issue of Christianization by the pastor of GPdI Semanu. Today the conflict has ended, but it still leaves prejudice among religious leaders and structural officials in the area. The main data were interviews with those who directly involved in conflict and in efforts to resolve it. They were Muslim and Christian religious leaders, FKUB, sections of local government that were directly dealt with conflict, local communities, and community organizations accompanying the conflict resolution process. The Indonesian government was one of the important factors in the process of conflict and its resolution. The recent research on interfaith conflict and dialogue emphasized the role and influence of grassroots communities.

Trans-Religious Dancing Dialogues: Michel Henry on Dionysus and the Crucified

Perhaps owing to frictions between his Christological worldview and the dominant secularism of contemporary French thought as taken up in the U.S., and persistent worries about a seeming solipsism in his phenomenology, Michel Henry’s innovative contributions to aesthetics have received unfortunately little attention in English. The present investigation addresses both issues simultaneously with a new interpretation of his recently-translated 1996 interview, “Art and Phenomenology.” Inspired by this special issue’s theme, “French Thought in Dialogue,” it emphasizes four levels of dialogue in the interview, as follows: (1) the interview as such, with Jean-Marie Brohm; (2) its titular dialogue between art and phenomenology; (3) what I term a “trans-religious” dialogue between Christianity’s Jesus and Friedrich Nietzsche’s Dionysus; and (4) a related dialogue between painting (Henry’s favored genre) and dance that is “Dionysian” (in Nietzsche’s sense). It concludes with new phenomenological accounts of a literal and a figurative dance, namely the social Latin dance called bachata, and an improvised musical dialogue with the mockingbirds of my hometown. In sum, thanks to Henry’s engagement with various forms of dialogue, including with Brohm, the arts, paganism, and dance, one can find room in his transcendental subjectivity of Life for others, dancingly transcending even humanity.

Christ as the Watermark of Divine Love: Expanding the Boundaries of Eastern Orthodox Ecumenism and Interreligious Encounter

The article is a personal theological reflection on ecumenism and inter-religious dialogue by one of the commission of drafters of the Ecumenical Patriarchate's 2020 social teaching text For the Life of the World: Toward an Orthodox Social Ethos (=FLOW). The text argues that FLOW, despite being innovative for Orthodoxy, needs its boundaries expanded theologically. The section on Christian ecumenism is still quite conservative in character. It acknowledges that the Orthodox Church is committed to ecumenism but it does not explicitly acknowledge the ecclesiality of non-Orthodox churches. The author puts forward a form of qualified ecclesiological exclusivism that affirms that non-Orthodox churches are tacitly Orthodox containing “a grain of Orthodoxy” (Sergii Bulgakov). Strangely, FLOW's section on inter-religious dialogue is much more radical than its section on ecumenism. The author builds theologically on FLOW's positive affirmation of other religions as containing “seeds of the Word”, in particular, Islam containing ‘beauty and spiritual truths' and Judaism as being Orthodoxy’s “elder brother.” The essay ends by sketching a Trinitarian theology of other religions drawing on ideas from Maximus the Confessor, Bulgakov, Hans Urs von Balthasar and Raimundo Panikkar amongst others.

Religion and Politics in the European Union

This chapter investigates the political mobilization of religious networks in the construction of the European Union by focusing on the role of key religious organizations in dialogue with European institutions, from the 1950 Schuman Declaration to the institutionalization of religious dialogue in Article 17 of the 2009 Lisbon Treaty. It sets out a typology of transnational religious structures, elaborates the main policy areas for religious/convictional actors, and discusses major challenges to the present structure and nature of the European Union, paying particular attention to the withdrawal of the United Kingdom from the European Union (Brexit), the movement of forcibly displaced populations, and the rise of populism and right-wing nationalism.

Barth on Divine Simplicity and the Attributes of God: A Theological Agenda for Christian/Muslim Dialogue

This article examines the theological concepts of divine simplicity and the attributes of God. The purpose of this inquiry is to explore the significance of these themes for Christian/Muslim dialogue. In this sense the article is an overture to a public theology undertaken through aspects of the doctrine of God foundational for Christians and Muslims. An introduction identifies the somewhat marginal significance of theological dialogue in Christian-Muslim encounter. In doing so it considers what contribution Karl Barth might have to make to Christian-Muslim reflections on the doctrine of God. The main focus of the article examines Barth’s treatment of divine simplicity and the attributes of God. In this respect the article highlights the importance of Barth’s ethical transposition of the doctrine of divine simplicity and its implications for inter-religious engagements in the world. The article argues for a public theology which takes more seriously the relationship between theory and practice in inter-religious dialogue.

Interreligious dialogue and socio-religious dialogue in today's society

Today's society needs to organise interreligious and socio-religious dialogues in order manage to work effectively for finding a form of concord between peoples, so that no more unfortunate events such as terrorist attacks and other violent acts occur. One of the solutions is given by the interreligious dialogue carried out worldwide, a dialogue from which the participants, although having different traditions and cultures, can draw points of common interest, so that peace becomes a natural conclusion of the latter.

Menciptakan Suasana Perjumpaan Antar-Agama: Refleksi Filosofis Etika Global Hans Küng

Indonesia faces the problem of differences for many year ago until now. Even though, Pancasila symbolizes the unity but mostly in religious relationship have a cliff between ''us’’ and ‘’them’’ for many reasons recently. Another problem emerges in area of Religious pluralism, makes the situation more difficult. The reality of religious diversity is isolated by misleading and shallow interpretations. The space for dialogue is insulated by religious formalism and theological claims of truth. The dialogue of agreement, both inclusivism and pluralism, has not been able to knit religious plurality. Traditions, symbols, rituals, ethical dimensions and universal core in religious dialogue as a precondition do not find space. In this context, the author is trying to offer the idea of "Global Ethics" by Hans Küng as a new understanding of religious dialogue. === Indonesia menghadapi masalah perbedaan selama bertahun-tahun yang lalu hingga sekarang. Meskipun Pancasila melambangkan persatuan, tetapi sebagian besar dalam hubungan agama memiliki jurang antara '' kami 'dan' mereka 'karena banyak alasan baru-baru ini. Masalah lain muncul di bidang pluralisme agama, membuat situasi lebih sulit. Realitas keragaman agama diisolasi dengan interpretasi yang menyesatkan dan dangkal. Ruang untuk dialog terisolasi oleh formalisme agama dan klaim kebenaran teologis. Dialog kesepakatan, baik inklusivisme dan pluralisme, belum mampu merajut pluralitas agama. Tradisi, simbol, ritual, dimensi etis, dan inti universal dalam dialog keagamaan sebagai prasyarat tidak menemukan ruang. Dalam konteks ini, penulis menawarkan ide "Global Ethics" oleh Hans Küng sebagai pemahaman baru tentang dialog agama.