Thinking The Divine In Interreligious Encounter

Thinking the Divine in Interreligious Encounter seeks to take seriously our questions of cross-cultural and inter-religious dialogue on God or the Divine: How can the Divine be named and thought as Europe finds itself in midst of cross-cultural processes of a global nature and as religions such as Islam, Hinduism, and Buddhism come into the foreground in the West? What are some of the major shifts in Christian theology, as it recognizes that peoples of non-Christian faith traditions name and think the Divine in ways that differ from and sometimes conflict with Europe’s dominant religion(s) and secular culture? Together with “Naming and Thinking God in Europe Today” and “Post-colonial Europe in the Crucible of Cultures” (Rodopi 2007), this volume allows us to discover opportunities for a multivalenced reflection on God or the Divine that achieves mutual intelligibility without surrendering to a dogmatic untranslatability or a crude relativism.

A clarion call for interfaith dialogue in the U.S., this “splendid exposition of non-Christian approaches to God . . . encourages an increased religious literacy that . . . will contribute richness and diversity to our national identity” (Publishers Weekly) In this tenth-anniversary edition of Encountering God, religious scholar Diana Eck shows why dialogue with people of other faiths remains crucial in today’s interdependent world—globally, nationally, and even locally. As the director of the Pluralism Project—which seeks to map the new religious diversity of the United States, from Hinduism and Buddhism to Islam—she reveals how her own encounters with other religions have shaped and enlarged her Christian faith toward a bold new Christian pluralism.

"In these collected essays on the topics of religious diversity and pluralism, Michael Amaladoss, S.J., advances his contention that there is no discussion of dialogue or religious pluralism in the abstract, but only in the context of life in a multi-religious world"--

With Christianity as a counterpoint, Feldmeier explores the spirituality and theology of Christianity, mysticism, Judaism, Islam, Buddhism, Hinduism, Zen, the Chinese spirit, indigenous traditions, and the New Age movement. The text provides a model for how religious traditions are more powerfully experienced and learned in interrelationship than in isolation. In the process, Feldmeier provides opportunities and inspiration for investigating and reflecting on one's own religious beliefs.--From publisher's description.

This is a book about dialogue, specifically about the dialogue between religions. But it is also a book formed in dialogue. I seek to bring together the two sides of my experience as an academic teacher and pastoral worker: on the one hand, the extraordinary world of the religions that is such an important feature of contemporary Western culture; on the other, my spiritual formation and religious practice which has acted as the primary motivation for everything that I do as a Jesuit priest. The book can be read both as a practical correlate to what I have written elsewhere on the theology of religions, and, at a more personal level, as a reflection on my experience ‘on the streets’, as it were. I am guided throughout by the conviction that Christian faith comes truly alive when it is communicated, brought into dialogue with what is ‘other’, different, even strange. God’s own story, what God seeks to reveal of God’s own self through the witness of the Bible, enters into dialogue with the story of one Jesuit who seeks to respond to the mystery of a loving God through the lens of Ignatian spirituality. The twelve linked chapters form a personal introduction, with a degree of autobiography and illustrative anecdote, to an interior dialogue between Christian faith and the challenging context of contemporary religious pluralism. Michael Barnes is the author of Religions in Conversation (SPCK 1989) , God East and West (SPCK 1991), Theology and the Dialogue of Religions (CUP 2002), Interreligious Learning: Dialogue, Spirituality and the Christian Imagination (CUP 2012), Waiting on Grace: a Theology of Dialogue (OUP 2020).

Is there a new need and place for God-talk in Europe? The present volume both confirms this and opens up new questions for discussion. It shows how different traditions of naming and thinking God in Europe draw on various theoretical and philosophical foundations that are in competition with one another in many ways. Due to socio-cultural, historical and political divides between Eastern and Western Europe, these theological traditions often suffer from isolation and mutual misunderstanding. Can the inherent tensions and conflicts be understood more adequately? While exploring a variety of approaches in Europe on the topic, several authors also ask: How can God be named and thought in Europe, which finds itself in the midst of complex crosscultural and interreligious processes - particularly as immigration increases and peoples of non-Christian faith traditions name and think God in ways that differ from and sometimes conflict with Europe's dominant religion(s) and secular culture? What function and impact will traditional God-talk have in a globalizing Europe as religions such as Islam, Hinduism, and Buddhism move into the foreground? This volume not only reveals the broad spectrum of its topic but also documents the vivid seeking undertaken by a new generation of European theologians and scholars of religion who openly engage the question of how to live and believe in Europe today, facing complex global challenges.

The Past, Present and Future of Theology of Interreligious Dialogue brings together several of the most widely regarded specialists who have contributed to theological reflection on religious diversity and interreligious encounter. The chapters are united by the consistent theme of the obligation to engage with the challenges that emerge from the tension between the doctrinal tradition(s) of Christianity and the need to reconsider them in light of and in response to the fact of religious otherness. As a whole, these reflections are motivated by the desire to bring together a significant selection of different theological approaches that have been developed and appropriated in order to engage with religious difference in the past and present, as well as to suggest possibilities for the future. This confluence of perspectives reveals the complexity of theological reflection on religious diversity, and gives some indication of future challenges that must be acknowledged, and perhaps successfully met, in the ongoing attempt to address a universal reality in light of traditional doctrinal particularities and cultural concerns.

This dissertation proposes interreligious encounter as a way to live in a religiously diverse society in harmony and peace. Many theological schools and academic institutions offer courses on interreligious dialogue. The Jesuit School of Theology of Santa Clara University offers an Indonesia Theological Immersion course to students who are intersted in gaining a better understanding of Islam and Muslim lived experience in Indonesia. Through the course, the students develop a basic understanding of interreligious and intercultural dialogue. The immersion experience gives them an opportunity to practice dialogue. Through reading, research and many interactions, the students recognize and appreciate the complex interplay between faith and culture. The data from students reveals the importance of hospitality that builds up relationship into friendship. However, the immersion program does not provide long enough time for any relationship to develop into a friendship. The study finds that interacting with people of another religion leaves a better traction than just reading books or articles about the religion. Along the pilgrimage, the participants encounter God in many places through different ways. Returning home, the pilgrimage have grown in their faith and seen it in a new perspective with increasing appreciation of their tradition. Recognizing its limitations, the study offers ideas for future study to promote more interreligious initiatives. The study concludes with a note of hope for the shared-ongoing journey among all people of religions in general and among Muslims and Christians in particular.

The present volume contains reflections on the desirability and even the necessity of the interreligious dialogue and of dialogical theology in an increasingly globalized world. A kaleidoscope of various religions, each with its own specificity and cultural singularity, characterizes plural, open societies. In this constellation, encounters with religious others allow us to reimagine and reconfigure our religious singularity. In the process of becoming interreligious, one dynamically and creatively shapes one's particularity in communication with others. The nightmare of a homogeneous society where the other has no place at all receives its alternative in the vision of a growing community in which one's cultural and religious identity is formed, affirmed, and transformed in dialogue with others. Meir, Ephraim, Prof. Dr. ist Professor für moderne jüdische Philosophie an der Bar-Ilan Universität in Ramat Gan, Israel, und arbeitet seit 2014 regelmäßig zweimal im Jahr als 'Emmanuel-Lévinas-Gastprofessor für jüdische Dialogstudien und interreligiöse Theologie' an der Akademie der Weltreligionen der Universität Hamburg. Schwerpunkte: moderne jüdische Philosophie, dialogisches Denken, interreligiöse Theologie.

Religious diversity is a persistent theological predicament for Christian thinkers. Historically, theologians have wrestled with the relationship between believing Christians and religious others. The clash between the Christian doctrine of salvation and non-Christian belief systems often comes down to the question, can non-Christians be "saved"? In a pluralist world, a second question arises: can believers of divergent traditions reconcile their theological differences? Is the logical answer that one believer abandon her faith convictions and promote a relativistic mindset? This book draws upon original research, documenting conversations by women in an interreligious dialogue group, to show that when believers converse in honesty, empathy, and patience--in short, when engaged in virtuous dialogue--they can bridge the gap left by theory. When believers from different faiths come together in open conversation, it need not lead to relativism but, instead, can lead to strengthened belief. Sharing convictions with people who believe differently, sincere believers find they often come to hold their own core beliefs with newfound strength.