Interfaith Dialogue at the Grass Roots
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Why Interfaith Dialogue, Religious Pluralism, Liberation Theology, and Secular Humanism Are Needed for a Robust Public Square
religions Article Humbling the Discourse: Why Interfaith Dialogue, Religious Pluralism, Liberation Theology, and Secular Humanism Are Needed for a Robust Public Square Peter Admirand School of Theology, Philosophy, and Music, Dublin City University, Glasnevin, Whitehall, Dublin 9, Ireland; [email protected] Received: 12 June 2019; Accepted: 23 July 2019; Published: 25 July 2019 Abstract: Our public square is in need of much refurbishment, if not reconstruction. Access for many seems barred by various ideological platforms and walls. Some are deemed too much of this, another too much of that: liberal, religious, anti-Trump, anti-Brexit, pro-life, anti-gay—whatever the label or brand—and some access points are opened, others closed. Gatekeepers are many, deeming who really counts, who really represents. The public square, of course, should be big, bustling, semi-chaotic “places”, rife with ideas, questions, passion, and curiosity, yet measured by standards of decorum, listening, and mutual respect. Most importantly, it should be characterized by a robust (or spunky) humility, aware of its strengths and its weaknesses. It is fair to say that in 2019, our public square could use a little uplift. While certainly not a miracle cure, nor the only possible salves, interfaith dialogue, religious pluralism, liberation theology, and secular humanism have much in their favor to nuance, challenge, and yes, purify our present polarized, and so sometimes catatonic public square. After a brief overview first explaining the title, along with what is meant in this paper by the secular and humility, it will then be argued how interfaith dialogue, religious pluralism, liberation theology, and secular humanism can liberate and purify our public square discourse—namely by practicing and promoting a robust humility. -
A Vision for the Third Millennium the Age of Global Dialogue Dialogue Or Death !
LEONARD SWIDLER A Vision for the Third Millennium the Age of Global Dialogue Dialogue or Death ! 1. A Radically New Age hose thinkers who early in the twentieth cen tury with great historical/sociological analysis In his article «A Vision for the Third Millennium, The Age T of Global Dialogue: Dialogue or Death», Swidler attempts predicted the impending demise of Western to show that humankind is in a crucial transition from a Civilization were clearly mistaken. After World War I, stage where monologue is the chief characteristic of rela- in 1922, Oswald Spengler wrote his widely acclaimed tions, to one where dialogue is the chief characteristic. 1 Because of technological advances, dialogue is both more book, The Decline of the West . After the beginning of possible than ever before and also more necessary than World War II Pitirim A. Sorokin published in 1941 his ever before. The change from monologue to dialogue is a likewise popular book, The Crisis of Our Age2 . Given the change from a way of interacting modeled on confronta- massive, world-wide scale of the unprecedented de- tion to one modeled on listening. The change is being caused by a number of important parallel shifts, such as struction and horror of the worlds first global war, an increased awareness of the tenacity of knowledge and 1914-18, and the even vastly greater of the second glo- the shrinking of the world to a «global community». But bal conflict, 1939-45, the pessimistic predictions of while Swidler characterizes the change from monologue to dialogue as «the most fundamental, most radical and these scholars and the great following they found are utterly transformative of the key elements of the newly understandable. -
Churches in Serbia and Germany in Dialogue
TOWARD THE HEALING OF MEMORIES AND CHANGING OF PERCEPTIONS: CHURCHES IN SERBIA AND GERMANY IN DIALOGUE A Dissertation Submitted to the Temple University Graduate Board In Partial Fulfillment of the Requirements for the degree of Doctor of Philosophy By Angela V. Ilić MAY 2012 Dissertation Committee: Dr. Leonard J. Swidler, Advisory Chair, Department of Religion Dr. Terry Rey, Department of Religion Dr. John C. Raines, Department of Religion Dr. Paul B. Mojzes, Rosemont College Dr. Kyriakos M. Kontopoulos, External Reader, Department of Sociology © by Angela Valeria Ilić 2012 All Rights Reserved ii ABSTRACT This dissertation examines a series of interchurch consultations that took place between 1999 and 2009 with the participation of the Evangelical Church in Germany, the Roman Catholic German Bishops’ Conference and the Serbian Orthodox Church. The Protestant-Catholic-Orthodox ecumenical encounters began in the immediate aftermath of the Kosovo crisis, and aimed to support Serbia’s democratization and European integration. At a total of nine meetings, delegates from the participating churches, together with politicians, representatives of non-governmental organizations, and scholars from various fields, discussed the role of churches and religion in the two countries. The meetings provided a forum for exchanging knowledge and addressing the challenges confronting the churches and their social organizations. Through lectures, discussions, and meetings in working groups, the consultations focused on theological, legal, political, and social topics, such as church and state relations in Serbia, the role of churches in secularized society, Serbia’s relationship to the rest of Europe, reconciliation, and the healing of memories. Focusing on the content and the outcomes of the consultations, the author places them into the broader ecumenical, social and political context in which they took place. -
How National and Religious Identities Influence the Decision to Marry in Egypt
675 Reconciling Conflicting Identities: How National and Religious Identities Influence the Decision to Marry in Egypt Courtney P. Erwin1 Karim and Layla2 met at the American University in Cairo (AUC) and dated for three years. During those three years, they experienced the usual ups and downs of a young relationship. Both Karim and Layla also struggled with the implacable problem of falling for the fundamentally “wrong” person: Karim is a Muslim, and Layla is a Copt.3 Karim and Layla knew that their relationship dangerously navigated around hostile boundaries. After too many familial battles, the Coptic boy and the Muslim girl resigned themselves to the inevitable and broke up. After all, a future together was nearly impossible—where would they get married, and who would marry them? No one in Egypt would challenge the explicit religious prohibitions against interfaith marriage,4 much less compromise one’s own convictions concerning such an illicit union. Nor would the Egyptian government offer Karim and Layla protection against discriminatory religious postures, the government having implemented legislation relegating family law, including marriage, to one’s individual religion.5 Had they decided to stay together and to marry outside Egypt, Karim and Layla would have lost their friends and families and would have faced legal complications within Egypt.6 While friendships between the Muslim majority and Coptic minority populations are accepted in Egypt, romantic relations crossing the religious divide are not. Religious identification is a large part of the dynamic between today’s Egyptian Muslims and Copts. This religious identification legitimizes discrimination by each religion against the other in order to protect the religious legacy of both groups. -
The Age of Global Dialogue
THE AGE OF GLOBAL DIALOGUE Leonard Swidler Humans tend to group themselves in communities with similar understandings of the meaning of life and how to act accordingly. For the most part, in past history such large communities, called cultures or civilizations, have tended on the one hand to live unto themselves, and on the other to dominate and, if possible, absorb the other cultures they encountered. For example, Christendom, Islam, China. I. THE MEANING OF RELIGION (IDEOLOGY) At the heart of each culture is what is traditionally called a Religion, that is: "An explanation of the ultimate meaning of life, and how to live accordingly." Normally all religions contain the four "C's": Creed, Code, Cult, Community-structure, and are based on the notion of the Transcendent. Creed refers to the cognitive aspect of a religion; it is everything that goes into the "explanation" of the ultimate meaning of life. Code of behavior or ethics includes all the rules and customs of action that somehow follow from one aspect or another of the Creed. Cult means all the ritual activities that relate the follower to one aspect or other of the Transcendent, either directly or indirectly, prayer being an example of the former and certain formal behavior toward representatives of the Transcendent, like priests, of the latter. Community-structure refers to the relationships among the followers; this can vary widely, from a very egalitarian relationship, as among Quakers, through a "republican" structure like Presbyterians have, to a monarchical one, as with some Hasidic Jews vis-a-vis their "Rebbe." The Transcendent, as the roots of the word indicate, means "that which goes beyond" the every- day, the ordinary, the surface experience of reality. -
December 14, 2019 LEONARD SWIDLER Curriculum Vitae I
December 14, 2019 LEONARD SWIDLER Curriculum Vitae I. PERSONAL Born January 6, 1929. Married (Arlene Anderson—died May 24, 2008); 2 children (Carmel & Eva), 1granddaughter (Willow Swidler) Address: Office Religion Department, Temple University, Philadelphia, PA 19122 Address: Home: 7501 Woodcrest Ave. Philadelphia, PA 19151 Tel: 215-204-7225 (Office), 215-477-1080 (Home), 513-508-1935 (Mobile); Fax: 215-204-4569 Email: [email protected]; Web astro.temple.edu/~swidler/ Co-Founder/Editor, Journal of Ecumenical Studies (1964) http://jesdialogue.org; Emeritus, January 1, 2019 Founder/President, Dialogue Institute: Interreligious, Intercultural International (1978B) http://jesdialogue.org Founder/Past-President Association for the Rights of Catholics in the Church (1980B) http://arccsites.org/ Co-Founder/Director Global Dialogue Institute (1993-) http://global-dialogue.com Center for Global Ethics globalethic.org Blog religionsindialogue.blogspot.com Facebook: facebook.com/dialogueinstitute II. SCHOOLING 1. St. Norbert’s College, B.A. (1950) - Philosophy 2. St. Norbert’s Seminary, 1950-52 - Theology 3. St. Paul’s Seminary, 1952-54 - Theology 4. Marquette University, 1954-55 - M.A. in History; Philosophy and Literature Minors 5. University of Wisconsin, 1955-57 - History, Philosophy and Literature 6. University of Tübingen (Germany), 1957-58) History and Theology; Licentiate in Sacred Theology (S.T.L.), 1959 7. University of Munich (Germany), 1958-59 - History and Theology 8. University of Wisconsin (1961) - Ph.D. in History; Philosophy Minor III. GRANTS 1. One-year grant from the Deutsche Akademische Austauschdienst for study in Germany, 1957-1958 2. One-year grant from the Deutsche Akademische Austauschdienst for study in Germany, 1958-1959 3. Heinz Foundation “Ecumenism Seminar”: Duquesne University & Pittsburgh Theological Seminary, 1961 4. -
Nurturing a Culture of Dialogue - Report of the Visit to Skopje, Macedonia
Occasional Papers on Religion in Eastern Europe Volume 21 Issue 4 Article 3 8-2001 Nurturing a Culture of Dialogue - Report of the Visit to Skopje, Macedonia Paul Mojzes Roanoke College Leonard Swidler Follow this and additional works at: https://digitalcommons.georgefox.edu/ree Part of the Christianity Commons, and the Eastern European Studies Commons Recommended Citation Mojzes, Paul and Swidler, Leonard (2001) "Nurturing a Culture of Dialogue - Report of the Visit to Skopje, Macedonia," Occasional Papers on Religion in Eastern Europe: Vol. 21 : Iss. 4 , Article 3. Available at: https://digitalcommons.georgefox.edu/ree/vol21/iss4/3 This Article, Exploration, or Report is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Occasional Papers on Religion in Eastern Europe by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. June 14-19, 2001 Nurturing a Culture of Dialogue - Report of the Visit to Skopje, Macedonia, Background by Paul Mojzes and Leonard Swidler At the beginning of the Third Millennium one of the most pressing issues is the violence that swirls around religion and politics. When a list of contemporary flashpoints is drawn up, religion sadly frequently figures centrally: Northern Ireland, Kashmir, Sri Lanka, Chechnya, Sudan... Often the Abrahamic religions - Judaism, Christianity, Islam - play a major role in these centers of violence: the Middle East, Bosnia, Kosovo, Indonesia, Azerbaijan/Armenia, -
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A forum for academic, social, and timely issues affecting religious communities around the world. Toward a Gender-Aware Approach to Abrahamic Dialogue, By Virginia A. Spatz Abstract Interfaith dialogue, in practice, frequently overlooks gender as a key element in faith experiences, despite academic recognition of gender's interaction with spirituality, religious experience, and faith community roles. Abrahamic dialogue often includes men and women with substantially gendered views and practices. Moreover, dialogue itself can raise gender issues for participants from egalitarian communities. Dialogue lacks a systematic approach to this reality. This article examines Leonard Swidler’s popularly referenced “Dialogue Decalogue,” along with some “new” commandments for feminist men proposed in 1973, to suggest the beginnings of a systematically gender-aware approach to Abrahamic dialogue. Introduction While academic circles have long recognized a variety of ways in which gender interacts with spirituality, religious experience, and roles in faith communities, the practice of interfaith dialogue generally fails to incorporate any such recognition. Guidelines for inter-religious and interfaith dialogue rarely discuss gender. Abrahamic dialogue has developed no systematic approach to gender as a key element in faith experience, although men and women – especially older participants and those from Muslim or orthodox Jewish communities – may bring substantially gendered views. Moreover, Abrahamic dialogue itself can raise gender issues for participants otherwise unaccustomed to facing these on a regular basis. This article examines Leonard Swidler's popularly referenced “Dialogue Decalogue,” along with some “new” commandments for feminist men proposed in 1973, to suggest the beginnings of a systematically gender-aware approach to Abrahamic dialogue. While text-based, this article makes no claims to “scholarship,” and examples throughout are from the author’s personal experience as a woman, a Jew, and a participant in interfaith worship and study. -
Theologies of the Land and State of Israel: the Role of the Secular In
Studies in Christian-Jewish Relations A peer-reviewed e-journal of the Council of Centers on Jewish-Christian Relations Published by the Center for Christian-Jewish Learning at Boston College Theologies of the Land and State of Israel The Role of the Secular in Christian and Jewish Understandings Ruth Langer Boston College Volume 3 (2008) http://escholarship.bc.edu/scjr/vol3 Langer, “Theologies of the Land and State of Israel” 1 http://escholarship.bc.edu/scjr/vol3 Studies in Christian-Jewish Relations Volume 3(2008): 1-17 The sixtieth anniversary of the founding of the modern State learn how the other can operate with a different perspective on of Israel provides us with an opportunity to search for deeper the world, with a different set of presuppositions and a differ- understanding on a central but under-discussed topic in Chris- ently nuanced set of values. Otherwise, we miss what is distinc- tian-Jewish dialogue. It has been avoided most often because tive about our dialogue partners. This is particularly critical of the sheer complexity of the issues involved: the pitfalls in- when we share so many aspects of culture that we become un- volved for Christians globally in negotiating between Israeli and aware of the need to translate, presuming that our words and Palestinian political issues; the wide range of Jewish responses ideas are received as we intend them. to these same issues; and a sense that political issues have no place in dialogue between religious communities. While ac- Our brains can be compared to filing cabinets or hard drives. -
From Crisis to Post-Crisis in Macedonia
Occasional Papers on Religion in Eastern Europe Volume 22 Issue 4 Article 4 8-2002 From Crisis to Post-crisis in Macedonia Paul Mojzes Rosemont College Follow this and additional works at: https://digitalcommons.georgefox.edu/ree Part of the Christianity Commons, and the Eastern European Studies Commons Recommended Citation Mojzes, Paul (2002) "From Crisis to Post-crisis in Macedonia," Occasional Papers on Religion in Eastern Europe: Vol. 22 : Iss. 4 , Article 4. Available at: https://digitalcommons.georgefox.edu/ree/vol22/iss4/4 This Article, Exploration, or Report is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Occasional Papers on Religion in Eastern Europe by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. From Crisis to Post-crisis in Macedonia by Paul Mojzes Paul Mojzes, founding editor of REE, is professor of Religious Studies at Rosemont College and co-editor of the Journal of Ecumenical Studies. He and Leonard Swidler of the Global Dialogue Institute organized the conference in Skopje. CAREE, of which Mojzes became president again in early 2002, was one of the sponsors. For much of the year 2001 Macedonia was in a state of low-level civil war. Ethnic Albanian terrorists and insurgents, many crossing over from Kosovo, put the country on the brink of an all-out war and perhaps disintegration after only a decade of independence. Tense negotiations under strong pressure by Western governments, including the USA, using the stick and carrot approach, yielded at least temporary results: a revised constitution and a shift toward greater pluralism, that has been experienced painfully by the Slavic Macedonian majority. -
Sons and Daughters of Abraham, Hagar, and Sarah: Historical and Current Encounters Between Jews, Christians, and Muslims
SONS AND DAUGHTERS OF ABRAHAM, HAGAR, AND SARAH: HISTORICAL AND CURRENT ENCOUNTERS BETWEEN JEWS, CHRISTIANS, AND MUSLIMS Dr. Nancy Klancher, Bridgewater College [email protected] Used with Permission1 In 2014, Dr. Nancy Klancher participated in a Teaching Interfaith Understanding faculty development seminar, run in partnership between the Council of Independent Colleges and Interfaith Youth Core, and generously funded by the Henry Luce Foundation. For information on future seminars, and to access more resources created by seminar alumni, visit www.ifyc.org/content/ifyc-cic-resources. Our listening creates a sanctuary for the homeless parts within another person. -- Rachel Naomi Remen I am a child whose teacher is love; surely my master won’t let me grow to be a fool. -- Rumi Course Rationale and Goals This course will be taught in the style of a seminar: the overarching model is of a small group of students learning critical thinking skills through discussion, debate, and peer review. We will focus on skills needed to engage in productive civil discourse within interfaith contexts. We will figure out together how to make our classroom a safe space to explore and learn how to relate well to Others in the world at large. 1 In consultation with the author, this syllabus has been edited for length, removing details particular to the author’s context such as office hours and location, absence policies, honor codes, and other instructor-specific (or institution-specific) details. 1 To that end, the course emphasizes two areas of personal development: (1) intellectual growth stimulated through increased interreligious literacy—both theoretical and historical, and (2) social and political agency developed through holistic relationships in the classroom and community engagement projects. -
Guidelines for Initiating Local Interfaith Relations 5-2015
Guidelines for initiating and sustaining local interfaith relations developed by the Rev. Dr. Carol Flett Episcopal diocesan Ecumenical and Inter-religious Officer October 2012 Why and what kind of interfaith experience are you considering? Local interfaith gatherings are de- signed to build community and mutual understanding of our faith traditions. The gatherings can be reg- ular over an extended period of time, or begin with an Open House to explore what the faith communi- ties could do together to improve relations in their local community. These gatherings can be either an informational program about interfaith dialogue or an experience of interfaith dialogue. 1. Planning: The most effective interfaith experiences are when congregational leaders of the various faith traditions are involved in the planning. Begin with informal meetings with the local religious leaders to discuss your intention and develop mutually agreed expectations. 2. Number of Participants expected: Depending on the total number of participants expected, design your program to have either one large group of 10-15, or small groups of 8-10 people with small group facilitators from all the faith traditions represented. There is a general “interfaith rule” that you never place only one representative of a faith tradition in a discussion group and expect him or her to be the only source of information or experience of their faith tradition. There are diverse experiences and traditions within each faith tradition. If you do not have enough representatives from each faith groups to have balanced numbers of partici- pants of each faith in each small group, you can shift the sessions towards information rather than dia- logue.