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1

The Church’s Commitment to Religious Inclusiveness in Teaching and Learning Theology at the University Level in South Africa

100%
Grzelak K.
Studia Pastoralne
|
2016
|
vol. 12
204-219
EN
One of the major tasks facing Catholic theological education at the undergraduate level nowadays is that of helping to equip the churches and their leadership to respond to the growing raise of globalization, multiculturalism, religious diversity, and multiple religious belonging. In this new context, the Catholic institutions of higher education are required to help their students gain a competent knowledge of the non-Christian religions and develop a genuine openness to work with “others” for peace and unity in the world. The Catholic institutions should help future church leaders to overcome their ignorance about the other religions and thus understand better God’s self-revelation in the one salvation history, especially recognizing the unique and universal role of Christ in it. The article firstly describes the contemporary context of religious diversity which creates new opportunities for the church to engage with religions. It defines “religious inclusiveness” not as a form of religious syncretism (incorporation of some doctrines, moral rules, myths, rituals or practices of other religions) but as a theological approach that gives equal attention to two essential Christian convictions: God’s love is universal and therefore reaches other believers; and God’s love is particular and is made visible in Jesus. The author argues that the idea of religious inclusiveness is not new; in fact it goes back as far as early Christianity, finds support in the documents of the Second Vatican Council, and is present in the post-conciliar magisterium, especially in the apostolic constitution Ex corde Ecclesiae (1990) by Pope John Paul II. In its further stage, the article pays attention to practical ways of implementing education for religious inclusiveness at the undergraduate level in Catholic institutions of higher learning by analysing a number of important areas: the urgency of theological education for religious inclusiveness; the significance of courses on interreligious dialogue; studying theology from a comparative perspective and other faiths’ spirituality; and testing theological studies through praxis and dialogue of life. The analysis ends by attempting to apply the above practical ways of teaching and learning theology to the South African context of religious plurality.
2

Myself, Only Moreso

86%
Hustwit J. R.
Open Theology
|
2016
|
vol. 2
|
issue 1
EN
Transreligious theologians are posed with a number of difficult questions. First, how can I understand the beliefs and practices of a worldview I do not share? Then, once I begin to construct and synthesize truth claims, how normative are the source traditions? Finally, how do we transreligious theologians judge truth claims as better and worse? By offering answers to these questions using a model of critical interreligious appropriation, we may find a basis for a critical transreligious theology that avoids naïve syncretisms and pernicious incommensurability.
3

Universal Dialogue as a Universal Phenomenon

72%
Singh V.
Dialogue and Universalism
|
2014
|
issue 2
175-187
EN
Universal dialogue serves as a stimulant for discussions leading to definitive social actions. The dialogues which are not universal are irresponsible, retrogressive, and lead only to negative social actions. Mal-dialogue (casual or customary dialogue), lethal dialogue (dialogue with the fury of religious fundamentalism), ecocidal dialogue (favoring economy based on nature’s plunder), and cyber dialogue (confusing dialogue) are opposed to universal dialogue; they all pose a challenge for humanity. Lethal and ecocidal dialogues are extremely dangerous and they have to be effectively opposed. Lethal dialogue can be defied by absorbing the ideas of cultural pluralism. The Gandhian philosophy is important of the issue of dialogue—it is replete with ideas fundamental in reversing the processes of ecocide inherent with globalism (the highest stage of economism) and in restoring ecological balance and ecological integrity. Universal dialogue reflects human’s universal attributes such as altruism, consciousness, responsibility, reasoning, ethics, wisdom, creativity, and justice, and promotes a discussion vital to promote human evolution synchronized with universal evolution.
4
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Philosophical Considerations for Fruitful Dialogue between Christians and Muslims

72%
Macierowski E.
|
2019
|
vol. 8
|
issue 1
83-112
EN
The author attempts to go beyond the study of the history of Islamic philosophy to the larger theme of religious dialogue between Christians and Muslims. He explores first some of the conditions that are required for any successful Christian-Muslim conversation. Next, he turns to some of the central issues specific to dialogue between Christians and Muslims. In addressing these themes he points to resources that are particularly useful to those trying to teach introductory courses on this complex matter, and to give students an inkling of where they might look for further training to embark upon more advanced types of dialogue. In conclusion, the author returns to his starting point and considers various levels at which dialogue can be begun, even at an elementary stage.
5

Kwakryzm liberalny jako religia pluralizmu religijnego

58%
Kaźmierczak Z.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
|
2017
|
vol. 29/1
EN
The article suggests that liberal Quakerism could become a religion of liberal pluralism (the latter term is conceived of as an alternative to exclusivism and inclusivism). The article discusses the opinion of Pink Dandelion that the contemporary liberal Quakerism is ruled by the total skepticism, showing that this skepticism is not a Quaker outlook but only a way of common life for people belonging to different, private worldviews. Skepticism is a self-restrain for those people who, having different private worldviews, want to worship together in silence. Quaker religious pluralism seems also to be a good alternative to essentially ineffective interfaith dialogue.
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