Interfaith dialogue
Interfaith dialogue, also known as interreligious dialogue, refers to cooperative, constructive, and positive interaction between people of different religious traditions (i.e. "faiths") and/or spiritual or humanistic beliefs, at both the individual and institutional levels.
Throughout the world there are local, regional, national and international interfaith initiatives; many are formally or informally linked and constitute larger networks or federations. These include organisations such as the United Religions Initiative<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>, the Parliament of the World's Religions<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>, and interfaith training institutions like OneSpirit Interfaith Foundation in the United Kingdom, which since 1996 has prepared interfaith ministers for community service, spiritual accompaniment, and inclusive ceremony.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
The often quoted statement "There will be no peace among the nations without peace among the religions. There will be no peace among the religions without dialogue among the religions" was formulated by Hans Küng, a Professor of Ecumenical Theology and President of the Global Ethic Foundation.<ref>Musser, D & Sunderland, D., War or Words: Interreligious Dialogue as an Instrument of Peace Cleveland: The Pilgrim Press, (2005) 1.</ref> Interfaith dialogue forms a major role in the study of religion and peacebuilding.
DefinitionEdit
The Archdiocese of Chicago's Office for Ecumenical and Interreligious Affairs defines "the difference between ecumenical, interfaith, and interreligious relations", as follows:
- "ecumenical" as "relations and prayer with other Christians",
- "interfaith" as "relations with members of the 'Abrahamic faiths' (Jewish, Muslim and Christian traditions)," and
- "interreligious" as "relations with other religions, such as Hinduism and Buddhism".<ref>{{#invoke:citation/CS1|citation
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Some interfaith dialogues have more recently adopted the name interbelief dialogue,<ref name="ICC">"The Morning Buzz," Public Religion Research Institute, July 10, 2014. Retrieved July 10, 2014.</ref><ref name="ICC2">"Minnesota Interfaith Group Changes Its Name to Become More Inclusive of Atheists," Hemant Mehta, The Friendly Atheist, July 9, 2014. Retrieved July 10, 2014.</ref><ref name="ICC3">"St. Paul's atheists are coming out of the closet," Bob Shaw, St. Paul Pioneer Press, August 4, 2014. Retrieved August 5, 2014.</ref> while other proponents have proposed the term interpath dialogue, to avoid implicitly excluding atheists, agnostics, humanists, and others with no religious faith but with ethical or philosophical beliefs, as well as to be more accurate concerning many world religions that do not place the same emphasis on "faith" as do some Western religions. Similarly, pluralistic rationalist groups have hosted public reasoning dialogues to transcend all worldviews (whether religious, cultural or political), termed transbelief dialogue.<ref name="pluralism1">"Promising Practice: Finding Common Ground Through Difference," Harvard Pluralism Project. Retrieved November 02, 2012.</ref> To some, the term interreligious dialogue has the same meaning as interfaith dialogue. The World Council of Churches states: "Following the lead of the Roman Catholic Church, other churches and Christian religious organizations, such as the World Council of Churches, have increasingly opted to use the word interreligious rather than interfaith to describe their own bilateral and multilateral dialogue and engagement with other religions. [...] the term interreligious is preferred because we are referring explicitly to dialogue with those professing religions – who identify themselves explicitly with a religious tradition and whose work has a specific religious affiliation and is based on religious foundations."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
HistoryEdit
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Christians, Muslims, Hindus, Buddhists, Jews, Baháʼís, Eckists, Sikhs, Jains, Wiccans, Unitarian Universalists, Shintoists, Taoists, Thelemites, Tenrikyoists, Zoroastrians
History records examples of interfaith initiatives throughout the ages, with varying levels of success in establishing one of three types of "dialogue" to engender, as recently described, either understanding, teamwork, or tolerance:<ref name="Swidler-2007">Template:Cite book</ref>
- "In the dialogue of the head, we mentally reach out to the other to learn from those who think differently from us."
- "In the dialogue of the hands, we all work together to make the world a better place in which we must all live together."
- "In the dialogue of the heart, we share the experience of the emotions of those different from us."
The historical effectiveness of interfaith dialogue is an issue of debate. Friar James L. Heft, in a lecture on "The Necessity of Inter-Faith Diplomacy," spoke about the conflicts among practitioners of the three Abrahamic religions (Judaism, Christianity and Islam). Noting that except for the Convivencia in the 14th and 15th centuries, believers in these religions have either kept their distance or have been in conflict, Heft maintains, "there has been very little genuine dialogue" between them. "The sad reality has been that most of the time Jews, Muslims and Christians have remained ignorant about each other, or worse, especially in the case of Christians and Muslims, attacked each other."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
In contrast, The Pluralism Project at Harvard University<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> says, "Every religious tradition has grown through the ages in dialogue and historical interaction with others. Christians, Jews, and Muslims have been part of one another's histories, have shared not only villages and cities, but ideas of God and divine revelation."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
The importance of Abrahamic interfaith dialogue in the present has been bluntly presented: "We human beings today face a stark choice: dialogue or death!"<ref name="Swidler-2007"/>
More broadly, interfaith dialogue and action have occurred over many centuries. In the 16th century, the Emperor Akbar encouraged tolerance in Mughal India, a diverse nation with people of various faith backgrounds, including Islam, Hinduism, Sikhism, and Christianity.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>Template:Unreliable source inline
Religious pluralism can also be observed in other historical contexts, including Muslim Spain. Zarmanochegas (Zarmarus) (Ζαρμανοχηγὰς) was a monk of the Sramana tradition (possibly, but not necessarily a Buddhist) from India who journeyed to Antioch and Athens while Augustus (died 14 CE) was ruling the Roman Emprire.<ref>Strabo, xv, 1, on the immolation of the Sramana in Athens (Paragraph 73) Template:Webarchive.</ref><ref>liv. Cassius Dio, Roman History, 9.</ref>
Religious beliefsEdit
Baháʼí FaithEdit
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Interfaith and multi-faith interactivity is integral to the teachings of the Baháʼí Faith.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Its founder Bahá'u'lláh enjoined his followers to "consort with the followers of all religions in a spirit of friendliness and fellowship".<ref name="tab_baha_1">Tablets of Bahá'u'lláh, page 22 Template:Webarchive, Bahá'u'lláh, From the "Bishárát" (Glad-Tidings).</ref> Through the Baháʼí International Community agency, an official UN NGO, the Baháʼís also participate at a global level in inter-religious dialogue both through and outside of the United Nations processes.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
In 2002 the Universal House of Justice, the global governing body of the Baháʼís, issued a letter to the religious leadership of all faiths in which it identified religious prejudice as one of the last remaining "isms" to be overcome, enjoining such leaders to unite in an effort to root out extreme and divisive religious intolerance.<ref>Template:Cite book</ref>
BuddhismEdit
Buddhism has historically been open to other religions.<ref name="buddhistview">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Ven. Dr. K. Sri Dhammananda stated:
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Buddhism is a religion which teaches people to 'live and let live'. In the history of the world, there is no evidence to show that Buddhists have interfered or done any damage to any other religion in any part of the world for the purpose of introducing their religion. Buddhists do not regard the existence of other religions as a hindrance to worldly progress and peace.<ref>{{#invoke:citation/CS1|citation
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The 14th Dalai Lama believes that the "common aim of all religions, an aim that everyone must try to find, is to foster tolerance, altruism and love".<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> He met with Pope Paul VI at the Vatican in 1973. He met with Pope John Paul II in 1980, 1982, 1986, 1988, 1990, and 2003. In 2006, he met privately with Pope Benedict XVI. During 1990, he met in Dharamsala with a delegation of Jewish teachers for an extensive interfaith dialogue.<ref>Kamenetz, Rodger (1994)The Jew in the Lotus HarperCollins: 1994.</ref> He has since visited Israel three times and met during 2006 with the Chief Rabbi of Israel. He has also met the late Archbishop of Canterbury Dr. Robert Runcie, and other leaders of the Anglican Church in London, Gordon B. Hinckley, late President of the Church of Jesus Christ of Latter-day Saints (Mormons), as well as senior Eastern Orthodox Church, Muslim, Hindu, Jewish, and Sikh officials.
In 2010, the Dalai Lama was joined by Rev. Katharine Jefferts Schori, presiding bishop of the Episcopal Church, Chief Rabbi Lord Jonathan Sacks of the United Hebrew Congregations of the Commonwealth, and Islamic scholar Professor Seyyed Hossein Nasr of George Washington University when Emory University's Center for the Study of Law and Religion hosted a "Summit on Happiness".<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
ChristianityEdit
In 2013, Pope Francis became the first Catholic leader to call for "sincere and rigorous" interbelief dialogue with atheists, both to counter the assertion that Christianity is necessarily an "expression of darkness of superstition that is opposed to the light of reason", and to assert that "dialogue is not a secondary accessory of the existence of the believer" but instead is a "profound and indispensable expression ... [of] faith [that] is not intransigent, but grows in coexistence that respects the other."<ref name="Francis1">"Pope urges dialogue with nonbelievers in letter to high profile atheist," Francis X. Rocca, Catholic Herald, September 12, 2013 Template:Webarchive. Retrieved August 5, 2014.</ref><ref name="Francis2">"Pope Francis' Letter to the Founder of 'La Repubblica' Italian Newspaper," Vatican City, September 11, 2013 Template:Webarchive. Retrieved August 5, 2014.</ref>
HinduismEdit
Hinduism has a strong principle for interfaith dialogue as the Upanishads state, "Vasudhaiva Kutumbakam"which means "the world is one family." Hinduism encourages harmony and cooperation among religious communities.<ref>Template:Cite book</ref>
Historically, scholars like Shankaracharya engaged with Buddhist and Jain philosophers refining his school of thought.<ref>Template:Cite book</ref> The Bhakti movement's emphasis on devotion versus theological distinction allowed interactions between Hindu and Islamic traditions - which is seen in the works of Kabir and Guru Nanak.<ref>Template:Cite book</ref>
Swami Vivekanand emphasized religious harmony and universal acceptance during his speech at the World's Parliament of Religions in 1893. This speech helped shape contemporary Hindu approach to interfaith dialogue.<ref>Template:Cite book</ref>
IslamEdit
Muslim theologians have advocated inter-faith dialogue on a large scale, something which is new in a political sense.Template:Citation needed
Dialogue is particularly encouraged amongst the People of the Book (Jews, Christians and Muslims).<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}, Quran Surah Aal-i-Imraan ( Verse 64 ) Template:Webarchive</ref> The principles found in the Islamic and Christian scriptures present the opportunity for both religions to meet at a common moral ground.This common ground was stated as "part of the very foundational principles of both faiths: love of the One God, and love of the neighbour". The declaration asserted that "these principles are found over and over again in the sacred texts of Islam and Christianity".<ref name="acommonword.com">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
Amir Hussain writes that "Islam would not have developed if it had not been for interfaith dialogue". From his "first revelation" for the rest of his life, Muhammad was "engaged in interfaith dialogue" and "pluralism and interfaith dialogue" have always been important to Islam. For example, when some of Muhammad's followers suffered "physical persecution" in Mecca, he sent them to Abyssinia, a Christian nation, where they were "welcomed and accepted" by the Christian king. Another example is Córdoba, Andalusia in Muslim Spain, in the ninth and tenth centuries. Córdoba was "one of the most important cities in the history of the world". In it, "Christians and Jews were involved in the Royal Court and the intellectual life of the city". Thus, there is "a history of Muslims, Jews, Christians, and other religious traditions living together in a pluralistic society".<ref>Amir Hussain, "Muslims, Pluralism, and Interfaith Dialogue," in Progressive Muslims: On Justice, Gender, and Pluralism, ed. Omid Safi, 252–255 (Oneworld Publications, 2003).</ref> Turning to the present, Hussain writes that in spite of Islam's history of "pluralism and interfaith dialogue", Muslims now face the challenge of conflicting passages in the Qur'an some of which support interfaith "bridge-building", but others can be used "justify mutual exclusion".<ref>Amir Hussain, "Muslims, Pluralism, and Interfaith Dialogue," in Progressive Muslims: On Justice, Gender, and Pluralism, ed. Omid Safi, 254 (Oneworld Publications, 2003).</ref>
In October 2010, as a representative of Shia Islam, Ayatollah Mostafa Mohaghegh Damad, professor at the Shahid Beheshti University of Tehran, addressed the Special Assembly for the Middle East of the Synod of Catholic Bishops stating, "the rapport between Islam and Christianity" that has existed throughout the history of Islam as one of "friendship, respect and mutual understanding".<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
According to the Ahmadiyya understanding, interfaith dialogues are an integral part of developing inter-religious peace and the establishment of peace.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
JudaismEdit
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The Modern Orthodox movement allows narrow exchanges on social issues, while warning to be cautious in discussion of doctrine.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Reform Judaism, Reconstructionist Judaism and Conservative Judaism encourage interfaith dialogue.Template:Citation needed
Building positive relations between Jews and members of other religious communities has been an integral component of Reform Judaism. Interests in interfaith relations require an awareness of the range of Jewish views on such subjects as mission<ref>Template:Cite book</ref> and the holy land.<ref>Template:Cite book</ref>Template:External media
InitiativesEdit
Template:Main articleThroughout the world there are local, regional, national and international interfaith initiatives; many are formally or informally linked and constitute larger networks or federations. Interfaith dialogue forms a major role in the study of religion and peace-building. Organizations such as the United Nations support such dialogue.
Research on interfaith dialogueEdit
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In the emerging field of Interreligious studies, historians, sociologists, and other scholars have conducted research on interfaith dialogue activities, methods, and outcomes.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
CriticismEdit
Religious sociologist Peter L. Berger argued that one can reject interfaith dialogue on moral grounds in certain cases. The example he gave was that of a dialogue with imams who legitimate ISIS, saying such discussions ought to be avoided so as not to legitimate a morally repugnant theology.<ref>Berger, Peter. "A Jewish Take on Pluralism." Template:Webarchive The American Interest. 11 January 2017. 1 February 2017.</ref>
The theological foundations of interreligious dialogue have also been critiqued on the grounds that any interpretation of another faith tradition will be predicated on a particular cultural, historical and anthropological perspective<ref>Template:Cite journal</ref>
Criticism by specific religious groupsEdit
Many Traditionalist Catholics, including Sedevacantists or the Society of St. Pius X, are critical of interfaith dialogue as a harmful novelty. They argue that the Second Vatican Council altered the previous notion of the Catholic Church's supremacy over other religious groups or bodies, as well as demoted traditionalist practices associated with Roman Catholicism. In addition, these Catholics contend that, for the sake of collegial peace, tolerance and mutual understanding, interreligious dialogue devalues the divinity of Jesus Christ and the revelation of the Triune God by placing Christianity on the same footing as other religions that worship other deities.Template:Citation needed Some Evangelical Christians also are critical of dialogues with Catholics.Template:Citation needed
In the case of Hinduism, it has been argued that interfaith "dialogue ... has [in fact] become the harbinger of violence. This is not because 'outsiders' have studied Hinduism or because the Hindu participants are religious 'fundamentalists' but because of the logical requirements of such a dialogue". With a detailed analysis of "two examples from Hinduism studies", S.N. Balagangadhara and Sarah Claerhout argue that, "in certain dialogical situations, the requirements of reason conflict with the requirements of morality".<ref>Template:Cite journal</ref>
The Islamist group Hizb ut-Tahrir rejects the concept of interfaith dialogue, stating that it is a western tool to enforce non-Islamic policies in the Islamic world.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
In Modern Orthodox Judaism, the 1964 essay "Confrontation" by Rabbi Joseph B. Soloveitchik has widely been seen as "a ban on theological dialogue", though it may be seen as a statement that there were not sufficient conditions for equal and respectful dialogue.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
Criticism of dialogue eventsEdit
Some critics of interfaith dialogue may not object to dialogue itself, but instead are critical of specific events claiming to carry on the dialogue. For example, the French Algerian prelate Pierre Claverie was at times critical of formal inter-religious conferences between Christians and Muslims which he felt remained too basic and surface-level. He shunned those meetings since he believed them to be generators of slogans and for the glossing over of theological differences.<ref name=NR>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name=IO>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> However, he had such an excellent knowledge of Islam that the people of Oran called him "the Bishop of the Muslims" which was a title that must have pleased him since he had dreamed of establishing true dialogue among all believers irrespective of faith or creed. Claverie also believed that the Islamic faith was authentic in practice focusing on people rather than on theories.<ref name=NR/> He said that: "dialogue is a work to which we must return without pause: it alone lets us disarm the fanaticism; both our own and that of the other". He also said that "Islam knows how to be tolerant". In 1974 he joined a branch of Cimade which was a French NGO dedicated to aiding the oppressed and minorities.<ref name=LC>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
See alsoEdit
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ReferencesEdit
Further readingEdit
- Abdelmassieh, Francis (2020). Egyptian-Islamic Views on the Comparison of Religions: Positions of Al-Azhar University Scholars on Muslim-Christian Relations. Münster: LIT. Template:ISBN
- Hick, John, ed. (1974). Truth and Dialogue: the Relationship between World Religions, in series, Studies in Philosophy and Religion. London: Sheldon Press. 164 p. N.B.: Also published in the U.S.A. under slightly divergent title, Truth and Dialogue in World Religions. Template:ISBN.
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- Smart, Ninian (1969). The Religious Experience of Mankind. Englewood Cliffs, New Jersey: Prentice Hall. Template:ISBN
- Wrogemann, Henning (2019). A Theology of Interreligious Relations. Downer's Grove, Illinois: Intervarsity Press. Template:ISBN
External linksEdit
- Council on Foreign Relations Religion and Foreign Policy Initiative
- Institute of Interfaith Dialogue
- Journal of Inter-Religious Dialogue
- Nonprofit Research Collection on Interfaith Organizing Published on IssueLab
- The Interfaith Observer
- Interfaith.org
- Dialogica (Council of Centers on Jewish-Christian Relations)